Psychological Transactions

BY

EMANUELSWEDENBORG

TRANSLATED FROM THE LATIN AND BDITBO BY

ALFRED ACTON, M. A., Tb. B.

Pror-or of TheoIcsY in the School of the AaIdem,

of the New O>wdt

SWBDENBORG SCIENTIFIC ASSOCIAnON

PHILADELPHIA, PA.

19:JS
 First printing, 1920

Reproduced by photo-offset process,

1955.
 Cfo DR. FELIX A. BOERICKE

My Deal' DodoI':
By a custom. of long standing, literary men na<oe dedicated
tne results of tneir work to those 'Wno na<oe supported, encour­
aged and inspired tne work. CJ3ut to support a Cause is far greater
than to inspire a single work. And {f is this support-the wise,
inte/l{gent and un'Wa<vering spirit witn 'Which you ha'be inspired
and encouraged tne publtcaf{on and the study of Swedenborg's en­
ltglztened ph{[osopny - tnat I 'Would commemorate by inscribing
your name on tne present <volume.
Alfred Acfon.
 Contents

PAGE.
Preface by the TranBlator . . . . . . . . . . . . . . . . . . . . . . . . . . . .. IX

f - Faith in Christ 3
l:}s3 -1t.
-~
W--Th~ Way to a Knowledge of the Soul , .. .. 7
17S¥-3'1
G- ~ Faith and Good Works ..............................• I I
f:t?'~-3
H - Th-;-S;ul and the J!armony b~~n Soul and Body. . . . . . .. 2 I
Ij-trt
Preface. 21

I. Introduction. 23

2. Doctrine of Pre-established Harmony........ 26

3. The Soul and Simple Substance. . . . . . . . . . . . .. 55

-
o - The Origin and Propagation
1-2.
- of the Soul. .. . . . . . . . . . . . . .. 67

Generation of the Soul

-"'--

67

3. The Birth of Simple Substance. .. . .. . . . . . . .. 70

4. Death................................... 70

AS - The Animal Spirit 75

I. Definition . ..................•............ 75

2. Where the Animal Spirit is prepared . . . . . . . .. 76

3-5. Its Nature 76

6. Animal Spirit and White Blood. . . . . . . . . . . . .. 79

7. The Animal Spirit is Spiritual and Material.. 80

8. Its Preparation 81

9. Its Circulation 84

10-1 I. Its Use in forming of Body .. , . . .. .. .. . 8S

12. Its Use in ruling the Body . . . . . . . . . . . . . . . . .. 87

13-J4. Its Use in Sensation and Action " '88

15-16. Its relation to the Internal and External Man... 89

J7. Its Varieties 90

R., - ~e Red' BI~~ 94

I. Definition of the Blood 95

2. Its Parts 95

3. The Contents of the Blood Globule. . . . . . . . .. 96

 VI TABLE OF CONTENTS.

Pi\GE.

4· Definition of Blood Globule . 97

5· Its Diverse Particles . 9S

6. Redness of the Blood . 99

7· Its Gravity . 100

8. Its Heat . 101

9· The Nature of Genuine Blood . 102

10. Resolution of the Blood . 104

11. The three Bloods . 105

12. The Red Blood is Spiritual and Material . 105

13· It is the Corporeal Soul . 106

14· It has an obscure Life . 106

15-6. The Nature of the three Bloods . 107

17· Their Form . 109

18. Their Empire . 109

19· Blood and Muscular Action . 110

20. The State of the Blood . I I I

21-22. Its Varieties . III

23· The Blood is the Seminary of alI humors . 113

A- Action 117

I. Action is effected by Motor Fibres .

117

2. Every bodily Part has its own Action .

117

3. Action consists of infinite Motions .

118

4· The Nature of Action .

119

5· The Body Lives in Acting and Acts in Living ..

120

6. Action and the Bloods .

120

7· Three General Sources of Bodily Actions .

121

8. Speech as Action .
122

9- I I. Cortical Glands and Motor Fibres .

123

12. Control of Action by the Cerebrum .

124

12a. Voluntary Action .

125

13· Spontaneous Action .

126

14· The Cerebrum and Cerebellum in Action .

12 7

15· How Action is Determined .

128

16- 17. It is represented in the Mind and Body .

129

18. Habitual Action .

13 1

19· Internal and External Action .

13 2

 TABLE OF CONTENTS. vii

PAGE.
20. Action and Change of State 133
21-2. Natu·ral, Animal and Rational Action. . . . . . . .. 134
23-4. Action and Substance 135
25-27. Rational Action ......•.................... 137
28. Simulated Action 139
29. Our Voluntary Actions are never pure. . . . . . .. 139
3~35. \V,ill and Action . . . . .. 140
S - Sensation or}!!-e~ioILQf..fuJ!.ody. . . . . . . . . . . . . . . . . .. 145 17'12-
1-2. Sensations, External and Internal 145
3-4. Sensation and Organic Substance . . . . . . .. 146
5. External Sensation 147
6. The Form of Sensation and its Organ. . . . . . .. 148
7. Internal Sensation 149
8. The Soul alone Sensates 149
9. Sensation is passive 150
10. Modification and Sensation 151
I I. Ideas . 151
12. In Sensation the Soul descends 152
13. The organs of External Sensation 153
k-A Hieroglyphic Key to Spiritual and Natural Arcana 157 11~ - ~

Appendix~rrespondences from Swedenborg's Phil-

osophical Writings 195
Index of Correspondences. . . . . . . . . . . . . . . . . . . . . .. 205
Correspondences and Representations 216 /1- 'r s- "'r't
Introduction . 217
I. Harmonic Correspondence 218
2. Parabolical Correspondence, Allegorical " 227
3. Typical Correspondence 229
3a. Type, Representation, Harmony 242
4. Fabulous Correspot?:dence and the Correspond-
ence of Dreams '.. '.. . . . . . . . . . . . . . . . . . . . .. 244
5. The Representation of Oracles 247
6. Correspondence of Human and Divine Action·s. 248
7. The Lord's Prayer or Paternoster 250
8. Explanation of Sacred Scripture , 252
9-10. Contemplating God 253
Vl1l TABLE OF CONTENTS.

PAGE.
11. Spiritual Temptation 255

12. Intellect . 255

13· Natural Religion. The Mohammedan Religion. 257

14· Wisdom 260

IS·
Human Words 261

Indices.
Index of Subjects .
Index of Authors .
Index of Scripture passages .
Correction. of Latin Text of Hieroglyphic Key .
 Preface
Of the works that are herewith presented to the English
reader, none were published by the author himself; though,
as we shall see below, two of them were prepared by him for
the press. All, however, with the exception of the first and
last,-FAITH IN CHRIST and CORRESPONDENCES AND REPRE­
SENTATIONs,-have been printed, both in the original and in
English translation. prior to the present edition.
The Vv' AY TO A KNOWLEDGE OF THE SOUL and the other
works, up to and including SENSATION, were edited in Latin,
by Dr. ]. J Garth Wilkinson and published by the SWEDEN­
BORG ASSOCIATION in serial parts in 1846, under the title
"Opuscula quaedam Argumenti Philosophici." In the follow­
ing year. the Association published Dr. Wilkinson's English
translation of these works, under the title "Posthumous
Tracts" The Latin edition has never been reprinted, but the
~ng!ish translation was reprinted and published in a second
edition; Boston, 1848, and again in a third edition, Boston.
1852. And here we may note that though the contents of the
POS"'HUMOUS TRACTS, as published by the SWEDENBORG As­
SOCIATION. are all contained in the present volume, yet their
order is entirely changed, in accordance with the intrinsic evi­
dence afforded by the works themselves; but of this we shall
speak later.
These two publications by the SWEDENBORG ASSOCIATION
were a part of that great movement inspired by Wilkinson,
C1issold, Strutt and others, to which, prior to the work of the
SWEDENBORG SCIENTIFIC ASSOCIATION, we have owed nearly
all the English translations of Swedenborg's philosophical writ­
ings' and the SWEDENBORG SCIENTIFIC ASSOCIATION, in pub­
lishing the present volume, is but continuing the enlightened
policy so actively and fruitfully ultimated by that group of
active and intelligent scholars, who worked with such noble
disir.terestedness and zeal in the 'forties.
x PREFACE.

The HIEROGLYPHIC KEY, the only remammg part of the

present volume that has previously been printed, was published
in the Latin text by Robert Hindmarsh, London, 1784. Mr.
Hindmarsh also made an English translation which he pub··
lished in 1792. and which was reprinted in 1826. A new trans­
lation, based on M r. Hindmarsh's text, was made by Dr. Wil­
kinson and published by the SWEDENBORG ASSOCIATION in
1847.
1\1r. Hindmarsh's Latin edition was extremely faulty, being
base,1 on a ylS copy in the possession of Benedict Chastanier
( Hyde, 89) which was full of errors. Attention was first
called to this fact by the Rev. John R. Boyle, who, during a
visit to Stockholm·, compared the published work with the
original manuscript, and subsequently, in 1882, published a
l·iltle pamphlet listing the errors he had brought to light. The
original manuscript itself has now been phototyped in the
volume MISCELLANEA THEOLOGICA and the present translation
has been made directly from the phototype. We have care­
fully compared the printed Latin edition with the phototyped
MS, and, since Mr. Boyle's little pamphlet is now entirely
out of print,-indeed we ourselves have never seen a copy­
we subjoin at the end of the present volume a list of all needed
corrections, except as regards punctuation and capitalization.
To this work on the HIEROGLYPHIC KEY we have added an
ApPENDIX containing all Swedenborg's known illustrations ot
his doctrine cf correspondences. For it seemed to us useful,
in connection with the HIEROGLYPHIC KEY where the doctrine
of correspondences is illustrated fX professo, that the reader
should have before him the many places throughout Sweden­
borg-'s philosophical writings which give evidence of the pres­
ence in the author's mind of the doctrine itself, and of the use
which he made of it, as a guiding thread in nature's dark laby­
rintl-~.
The present translation of the works thus far mentioned,
that is, the seven works published collectively as POSTHUMOUS
TRACTS. and the HIEROGLYPHI.C KEY, was first printed, serially,
in the KEW PHILOSOPHY for 1916-1919, and it is from the
 PREFACE. XI

pages of this journal that they are now reprinted, but with
many revisions and corrections. Though we have taken every
adnntage of the labors of preceding translators, the present
translation differs much from the former. This is due to our
effort, on the one hand, to pay greater attention to English
diction while not sacrificing the admirable literalness' that
chancterizes Mr. Hindmarsh's work; and on the other, to
avoid the interpretative style of translation frequently favored
by Dr. \Vilkinson. But to both these translators we are under
ob!i!_~ations, and especially to Dr. Wilkinson, whose scholarly
attainments, brilliant imagination and riclyfess of diction, have
mad/" his name so widely known.
The works on FAITH IN CHRIST and CORRESPONDENCES AND
REPl?ESENTATIONS have never before been published, either in
the original text or in translation. They are now translated
from the photographed manuscript,-FAITH IN CHRIST from
volume Ill. of the PHOTOLITHOGRAPHED MSS, and CORRE­
SPOI\DENCES AND REPRESENTATIONS partly from the same vol­
ume, but mainly from the phototyped sheets which were made.
in I9I<). under the superintendence of Mr. Alfred H. Stroh,
for inclusion in the phototyped volume of MISCELLANEA
THEOLOGICr\. One or two passages, however, were not in­
cluded in either of the photographed reproductions, and these
have been translated from a manuscript copy of Codex 36
made for the SWEDENBORG SCIENTIFIC ASSOCI.\TION many
years ago.
The editorial work has consisted mainly in presenting the
texts of our author in sucl; form as to make them more fully
avai!3ble for reading and study. To this end, we have pre­
pared an 2.nalytical index. or digest, of the whole volume, and
an index of the authors and works cited; and to these we
have added an index of Scripture quotations, prepared
by l\Iiss Deryl Briscoe. Paragraph numbers have been sup­
plied in all cases. except in the works on the Red Blood and
on Correspondences and Representations; for in the RED
BLOOD the paragraphs and the chapter-numbers are ide'ntical;
and in CORRESPONDENCES .\ND REPRESENTATIONS, paragraph
XII PREFACE.

numbers for the purpose of reference would be entirely use­

less In none of the works included in the present volume did
Swe,ienborg number his paragraphs, though perhaps he would
have introduced numbers had he gone to press. But the use
of paragraph numbers is so obvious that their introduction
needs no explanation. In the HARMONY OF SOUL AND BODY,
we have, for convenience, broken up several of the longer para­
graphs as originally written, being careful always to observe
the olace where a division would be both natural and obvious.
A table of contents is affixed to the whole work, setting
forth, not only the titles of the different works, but also the
titles of the chapters. With the exception of the work on
Correspondences and Representations, Swedenborg either
gives no titles to his chapters. or his titles are so long as to
make it impracticable to include them in a Table of Contents.
An ~xtended table of contents seems, however, to be eminently
desirable, as presenting a summary view of the subjects of
the various works, and for this purpose we have either 'abbre­
vi;lt·~d Swedenborg's own chapter headings, or have supplied
headings of our own.
lVIuch labor has been required in the final preparation of the
volume for publication, and the translator wishes to express
hi!" appreciation of the assistance given him by Miss BEATA
ROSCHMANN, who aided him in the reading of the proof; by
Mr. ERNEST PFEIFER, who read the whole of the proof, and
who in addition made many valuable suggestions; and by his
niece and secretary, Miss BERYL G. BRISCOE, to whom he is
indebted for much and varied assistanc~. in completing the
work.
* * • * * * * *
vVe wish now to discuss the nature of the works included
in the present publication, and th!i:: plac~ general scheme
of Swedenborg's philos<;>phic~l writings.
FAITH IN CHRIST.
The first of the works, entitled FAITH IN CHRIST, is found
in the original on page 213 of Codex 88, and is reproduced in
 PREFACE. xiii

4 PHOTOLITHOGRAPHED MSS, 140. A second reproduction

made by phototyping, is included in the volume of phototyped
MISCELLANEA TUF..oLOGICA. A comparison of these two re­
productions, fully illustrates the great superiority of the
phototyping process, as regards accuracy.
Codex 88 is a volume of 713 pages, containing sundry ob­
servations. notes. and summaries connected with the PRINCIPIA,
intermingled with dated entries of Swedenborg~ Jourmil of
travels for 1733 ~1734; which latter fix, with some ex­
actitude, the date of the essay on Faith in Christ. Its place
in the codex may be seen in the following table:

p. 107-109 Journal of Travels, August 22nd-October th, 1733.

110-115 Exc('rpts on Italy; these are a art of the Journal.
116-131 Mechanismof Sou'"";nd Body; translat~din PHILOSOPHI­
CAL AND SCIENTIFIC TREATISES.
131-152 Excerpts from Schurig.
152-211 Observations on the Human Body; notes on PRINCIPIA.
21Z The Infinite and God.

213 Faith in Christ.

2'4-2IE Journal, March 1-4, 1734.

From this Table it is clear that FAITH IN CHRIST was writ­

t~between Qc;..!ober 5th. 1733, and Mar~!.~~_ 1~34;and,
considering the juxtaposition of the pages, either on the last
day vf February, or the first day of March. Probably, it was
written on tht> former date, as on March 1st, Swedenborg
was on.he road from Leipzig to Balle.
B~tween October 5th, 1733, and March 1st, 1734. Sweden­
borg was in Leipzig, attending to the printing of his PRINCIPIA
and INFINITE (2 Dowments 73,76). It was therefore in this
university city. and probably on the last day of his stay there,
that he wrote out his thoughts on Faith in Christ; and we may
easily imagine that he was inspired to the writing, by his con­
templation of tJ:!e great If !hat la betweeIL.univer~ity--1earn­
inO" and true Christian fuith. Nor has such learning changed
at the present day.
Strictly speaking the FAITH IN CHRIST has little, if any, di­
rect connection with the series of "Transactions," intended as
XlV PREFACE.

contributions to the study of the Animal Kingdom, which are

contained in the present volume. We have included it, how­
ever, since the present seemed a suitable and convenient place
for its entry. especially in view' of the later treatise on FAITH
AND GOOD \NORKS.
WAY TO A KNOWLEDGE OF THE SOUL. FAITH AND GOOD WORKS.
The next two works in our volume, the WAY TO A KNOWL­
EDGE OF THE SOUL and FAITH AND GOOD WORKS, are contained
in codex 65 of the Swedenborg Manuscripts. They are not,
however, a part of this Codex, as is clearly evident on cursory
examination; for the size of the paper on which they are writ­
ten is quite different from the main body of the codex. Codex
.t.
65 consists in the main of "Transactions to In." of Sweden­
borg's "first projection" on the Brain, now being published in
the :\!EW PIIILOSOPHY; and intrinsic evidence clearly shows
that this work is a first draft of Volume n. of the ECONOMY
OF THE ANIMAL KINGDOM; see our preface to the FIBRE, pp.
x-xii, where this matter is fully discussed.
This first work on the Brain runs to page 1486 of the MS.,
though of these pages, 250 have been lost. The work ends
on page 1482. with the words "End of Transaction III.,"­
pages 1483-1486 being blank.
F:Jllowing the work on the Brain, and bound in the same
volume. comes a treatise on "The Infinite and' Finite," marked
pages 66<) to 674, and written on a paper of a different size
from the preceding manuscript. The work quite evidently
has no proper place in the Codex; but there are no available
means of knowing where it should be placed. It may be a
part of a "commonplace book," like Codex 88, containing mat­
ter connected with the PRINCIPIA. But this is mere surmise.
Immediately following "The Infinite and The Finite" and
in the same Codex, come three works written on the same
sized paper as the preceding, but paged 1913 to 1960. Here
again we are at an entire los5 as to the manuscript to whiCn

--
these pages properly belong. In the heirs' catalogue of Swe­
--
denbQrg's IiterC/rry remains, they were doubtless included in
 PREFACE. xv

the item, "several larger and smaller fragments" which "seem

to belong to the Economy of the Animal Kingdom" (3 Docu-
ments. 784. 765) ; and it is equally without doubt that in the
first classified catalogue of the Swedenborg MSS, they are
to be identified as one of the numerous entries, entitled "vari-
ous anatomical and philosophical matters'! (3 Doe. 795 seq.).
Why these pages were bound in with the work on the Brain
is by no means clear, unless it be merely because their paging,
1913-1g60. is posterior to the last page of that work. They
seem to have been a part of some note book on physiological
subjects.
The first of the three writings contained on these pages,
consists of anatomical excerpts on the muscles, which fill pages
H)13·1934,-after which, on pages 1935-1939, comes the work
on The \Vay to a Knowledge of the Soul. As shown by Swe-
denborg's own words (see p. 9, note) this work is quite evi-
dently the draft of a preface to a treatise or "Transaction" on
the Brain. There is no intrinsic indication of the date on
which it was written. Tafel puts it in~e.. yea!:-I738, while
Hyde places it in 1739.
The first Transaction on the Brain, as we have already ob-
served, was a draft of volume n. of the ECONOMY OF THE
--
AXI!\1AL KINGDOM; and as the latter work was finished on De-
-~
c ~ 27th, 1739 (3 Doe. 916) the draft was, of course, writ-
ten prior to that date. It is perhaps as a preface to this draft,
that the WAY TO A KNOWLEDGE OF THE SOUL was written.
That it was written prior to the ECONOMY seems confirmed by
the reference to that "universal mathesis" of which Sweden-
borg wrote, "In the absence of principles first laid down I
am unwilling to proclaim its use in advance" (p. 10). In
Codex .17, pages 1-5, we find a treatise on "universal mathesis"
followed by sundry chapters on the Brain, many of which are
dated, the earliest date (on p. 12) being January 13th, 1740.
It would appear probable, therefore, that the \VAY TO ~
KNOWLEDGE OF THE SOU..!- was written prior -!9 this date, since
in January. 1740, Swedenborg was no longer "unwilling to
pro\~th; use of his universal mathesis," but had already
XVI PREFACE.

drafted a .:ketch of it,-perhaps for inclusion in the preface to

his work on the Brain as later projected.
The treatise on F.'\ITH AND GOOD WORKS follows imme­
diately after that of which we -ha~ju"St s~ a~an
sayno more as-to the date of its co~position than has already
been said with regard to the preceding work. There are two
copies of the treatise. namely a first draft which fills pp. 1935
to 1939, and a second draft neatly written out on pages 1949
to 1960. This second draft has been phototyped and. is in~
cbd"d in the phototyped volume, MISCELLANEA THEOLOGICA,
pp. 57 to 68. Comparison of this reproduction with the text
as edited by Dr. Wilkinson, shows the great accuracy of the
latter; but this is not surprising in view of the scholarly
eminence of the learned editor.
The work would seem to have a place in the "Transaction
series," if we consider it as a contribution to the treatise on
Action or Motion, which was designed as a part of Transaction
VI, and which. as will be seen below, was subsequently an­
nounced as to be included in Part 13 of the ANIMAL KINGDOM.
PSYCHOLOGICAL TRANSACTIONS.
The SIX works that now follow, are the "Psychological
Transactions" proper. that is, they are among that series of
works to which this title seems to have been given by
Swedenborg himself. They are all contained in codex 74,
where they follow immedia~ely~f!er the work on the FIBRE.
For ;l further consideration of this Codex and the order of its
contents, the reader is 'referred to our preface to the FIBRE.
pages vii seq. It will be sufficient here to observe, that the
seven works bound in this volume, were not originally a part
of any single volume. Indeed it is proved beyond a doubt
that three of the treatises, ANI1\! AL SPIRIT, SENSATION, and
ACTION, were written as separate and distinct MSS, and the
same is probably true of the others, especially in view of the
fact that the paging of each of the seven works is independent,
commencing, in every case, with page I. It will be seen, there­
fore. that the order in which these MSS were bound in codex
 PREFACE. xvii

74 after Swedenborg's death, is not necessarily the order

~ in which they were written, or that in which they were in­
\ tended to be made public. What this order is can be apparent
only from the intrinsic evidence of the works themselves.
In an advertisement printed in the second edition 2f the
ECONOMY, published by the author in 1742, two of these
\. works, the ANIMAL -SPIRIT and th; HA~ONY OF SOU~ AND
..
BODY, were announced as "soon to ~ublished;" btrt here we
) must again refer the reade;to OUr preface to the FIBRE (pp.
xix-xx) where this advertisement is considered in detail.
That the HARMONY OF SOUL AND BODY was to be the first
of the "Psychological Transactions" is clear from the preface
of that work. where Swedenborg formally gives the title to
the whole series. In this preface he declares that, owing to
the time and great labor involved in presenting the subject of
the soul, (i. e., in developing the fun series of physiological
and psychological studies of which volumes 1. and n. of the
ECONOMY were the commencement) he is determined "to
distribute the work into separate transactions or sheets."
These he proposes to publish "perhaps five or six times a
year," and to them (he adds) "I may be allowed to give the
title PSYCHOLOGICAL TRANSACTIONS" (pp. 21,22). Moreover
this work on the HARMONY OF SOUL AND BODY, like the FIBRE,
is~itten in a more finishedstyl~ than the other ~orks ofthe
series and, again, like the FIBRE, it gives evidence of having
been fully prepared for the press. As now preserved, the
work is incomplete. What was the precise length of the
original work. we have no means of knowing, but from the
fact that there are two gaps amounting to a total of 34 pages,
and that the MS ends abruptly mediis in rebus, it is. evident that
the work was one of considerable size.
The HARMONY OF SOUL AND BODY is followed by the li!!.!e
treatise on the ORIGIN AND PROPAGATION OF THE SOUL, for the
simple reason that the latter work deals with the soul. Per­
haps it was _written ~s a contribution or draft of a chapter to
-. -~- ­
be included in the transaction on Generation which was, of
-
---- -- --....:...._--
-- ~ - -­
course, a part of the Physiological Series; and certainly it was
XVlll PREFACE.

w:-itten after Swe~enborg had 'Eade "an intimate examination

of the organs of g'eneration" (p. 69).
F~llowing the ORIGIN AND PROPAGATION OF THE SOUL, come
the ANIMAL SPIRIT, RED BLOOD, ACTION and SENSATION.
These works are arranged in the orde~indicatedbYthein­
trinsic e~ide-nce in the worksthemselves.
As noted above, the ANIMAL SPIRIT and the HARMONY OF
THE SOUL AND BODY are among the four works adverti~by
Swed~borg as "soon to e published;" and since the HAR­
MONY, as shown by the Preface, is clearly the first of the ~'Psy­
chological Transactions" which were to fulfill this advertise­
ment the Transaction on the Animal Spirit would naturaIly
follow it,-though, as already explained, we have inserted
b<.>tweell these works the treatise on the ORIGIN OF THE SOUL.
Moreover, the ANIMAL SPIRIT, 'unlik~ the ." ARMON.Y, is-not
in form ready for publication, as is quite evident from the
note added by the author to chapter Vr., at the end of the
work (see pp. 79. 91). The work on the Red Blood refers' to
a "Transaction on the Spirits" as having been already written
(~ J 11) ; and to a treatise on "Action" as the "following chap­
ter," that is, transaction (p. IIo). And, lastly, in the ANIMAL
SPIRIT. the author refers to subjects which are dwelt with in
S~N"ATIO!'<", as to be treated of "in what foIlows" (p. 89). The
order of these works as here arranged, seems therefore to be
clearly indicated.
As to the date of the six works constituting the "Psychologi­
cal Transactions" we must again refer the reader to our
preface to the FIBRE (pp. xix seq.). That they were written
after_the FIBRE is clear from their frequent reference to that
work. Vle set the date of th~RE as~een the latter part
of 1741 and the beginning of 1742. This would indicate that
the presen0Psychological T;ansactions" were written in the
early part of 1742.
Further confirmation is furnished by the fact that in 1741
Swedenborg announces that in view of certain considerations
"a smalI work on Co-established and Re-established Harmony,
needs to be written as soon as the present anatomical course is
 PREFACE. XIX

completed" (J E. A. K. 155). It seems likely that it was this

suggestion that led to the writing of the present work on the
Harmony of Soul and Body. For while the work, as now pre­
~erved. is devoted almost exclusively to a 'refutation of the
ldoctrine of pre-established harmony, yet there is reason to
believe that the latter part of the MS, now lost, was an ex­
position of the author's own doctrine of harmony. For in the
body of the work he distinctly announces that it is his business
not only to destroy but also to construct (p. J TO). Its last
par3graph~ are devoted to demonstrating that the soul is in
the world ancl in her body, or "coterminus with its series ;" and
to confirm this Swecienborg shows from anatomy that "almost
2lt things in the animal body are membranous and thus con­
tinuous" (p. 63). These consideration indicate the probability
that the concluding and lost part of the MS is a treatise on
Swedenborg's own doctrine of co-established harmony shown
"anatoIT.ically, physically and philosophically" after the man­
ner I)f the ECONOMY; and that the whole work is a fulfillment
of the half promise made in the ECONOMY 111 1740, and to
which we have briefly referred, namely~- -

From the threefold circulation of the blood, .which is the Harmony

alld Connection between superior and inferior degrees; it is apparent
that the compound blood contains the entities of more simple bloods;
that the membranes enclosing the blood are connected by mutual super­
impositi'm; and are pmified and unbundled, in the order in which it
is divided. In view of these and many other testimonies, a small work
on Coestah'ished and Reestablished Harmony, needs to be written as
soon as the present anatomical course is completed (1 E. A. K. 155).

In the FrnRE. we have a further and more explicit statement

indicating the contents of this second half of the MS. In that
work Swedenborg announces that in order to satisfy his reader
in regard to the soul, he has "decided to enter upon a special
treatise on the commerce of the soul and body, and on its state
in the body and also after the death of the body; and at the
same time to bring forward the opinions of the learned, ancl
to set forth in what way they are consentient and dissentient"
(Fir.. 285).
 xx PREFACE.

But while it seems indicated with tolerable certainty that the

HARMONY OF SOUL AND BODY was written after 1740 when
v;r~~- I: ~f the ECONOMY was publi;hed, itlS equally certain
that it was written before the second edition of the ECONOMY,
published some time in 1742. For in addition to the fact of
X;VIf - its being advertised in thatedition as "soon to be published:'

we have another interesting bit of evidence. In-so~the

early drafts (reproduced in 6 photolithograph MSS) in which
Swedenborg lays down his whole plan for the ECONOMY series
of transactions, he signs the work as being written "Ah
Aphaneide" (i. e., by an unknown person). It was in accord
with this policy, that he published the first edition of the work
anonymously. In the second ~dition, however, the title page
/ showed that it was "by Emamiel Swedenborg, Assessor," etc.
By this time, therefore, Swedenborg had given up the idea of
aQonymity. But when he wrote the preface to the work on the
Harmony of Soul and Body, he still held to this idea, for he
there signs himself "I.S.E.G.O.F." (see page 22).
HIEROGLypinc KEY.
Vv'e come now to the HIEROGLYPHIC KEY. The unity of the
doctrine of correspondences as given in this work, with the
doctrine as given in the theological writings, was ·so apparent
to the early students of the New Church, that some have sup­
posed the HIEROGLYPHIC KEY to have been written after the
at:thor's illumination. Intern~l evidence, however, to say noth­
ing of extraneous. facts, plainly contradicts this supposition.
A work on the Doctrine of Correspondences, and Representa­
tions was designed as a part of Transaction V., whose con­
tent.;, as planned by Swedenborg, were to comprise the FIBRE;
the ARACHNOID-·TuNIC;· the Doctrines of ORDER; DEGREES,
FORMS: CORRESPONDENCES AND REPRESENTATIONS, and MODI­
FICATIONS; and ONTOLOGY (6 Photo. MSS 355-358). The
necessity' of such a wori("ismoreover inditated in the "first
projection" on the Brain (Codex 65) which was a draft of the
first volume of the Economy series as originally planned. There
wc read. "We must found an entirely new ontology and phil­
 PREFACE. xxi

osophy, applicable to the above-mentioned degrees, which may

be ciIled a uni\'er~al or philosophical mathesis; a torue rational
analysis; a
mathematical,-analytical philosophy of universals,
degrees, ::md indefinities; or, the significative or technical
speech or art of the soul; or, the basis or science of sciences
(4 Photo. MSS, 180). This "science of scienc~s"or dOCt;ine
~ correspondences is specifically promised in tlie- IBRE, wnere J
we rea,!. "Respecting correspondences and their application,
the reader wilCsee marvels in the transaction on this subject"
(J7R) And in the list of the .seventeen projected parts-which
were to complete the Animal Kingdom series, the doctri~of \
"Correspondence and Representation" was entered as among
~subjectsto be dealt with in parCI2(IAm1nal K~~m,
lxv, and n. 15-17). The HIEROGLYPHIC KEY is the only one)
of Swedenborg's works where he deals wit11l:1itSdoctrine ex
i;ofess~-:but from the Appenaix which we have added on p.
195 seq .. it is evident that.!.~9.9Ctrine itself was well known to
him lo~ _before. The first specific -metifioh- of the HIERO-
GLYPHIC KEY. however, is contained in the closing words of
the Transaction on the Soul or Rational Psychology, where we
read:

~t i~ illdeed possible to submit the ideas of the mind to calculation

whence arises a universal mathesis; but nothing of certainty can be
deduced thereftom, unless certainty be first proposed and acknowl-
edged, from which the equation shall be commenced. I .have also been
desirous of setting forth one or two attempts, for I have found the
possibility of the thing; but many rules must first be premised, and
many truths be woven tcgether. . . . For this reason I have omitted
the attempt, and in place thereof I have wished to propose a certain )
KEY TO NATL'RM. AND SPIRITUAl. ARCANA BY WAY OF CORRESPONDENCES
AND REPRESENTATIONS whi<;h _shall Jc:...a2.-. us mor abl1ndan.tl)'...-and~­
E:i.!'l!y_into hidden truths,-upon which doctrine, since it has hitherto
[ been unknown to the world, I wish to dwell at somewhat greater
ieo;gth (n. 567).

]<1'om this it would appear as though, after writing the

R.\TlOX.'\L P~YCHOLOGY, Swedenborg intended to proceed at
once tothe HIEROGLYPl':IC KEY; and this appearance might
seem to be supported by a passage in the latter work. where
XXII PREFACE.

reference is made "to the first rudiments of that universal

m2thesis of which mention was made above" (25 p. 168)-the
word "above" being interpreted as referring to the above
quoted passage from R.\TION.\L PSYCHOLOGY with its refer­

- - - --------
ence to the necessity of a "universal mathesis." This would
involve that the HIEROGLYPHIC KEY was written immediately
-
after the R,\TIO:\' AI. PSYCHOLOGY, and thus in I742,-the date
ass1g~ed to it by Hyde,-though Tafel places it 'in 1741-2 and
prior to the R.\TIOl\' .\1. PSYCHOLOGY. But the work was cer­
tainlv not written before 1742, and there is good reason to
plac~ it at a later da~is found in a manuscript which con­
tains no other writing; and it foIlows, therefore, that the word
"above" in the passage just quoted, cannot be interpreted as
meaning the R.·\TIONc\L PSYCHOLOGY, which was not "above,"
n"or was even in the same :\15. As a possible interpretation of
the word, we suggest, that it refers to the mathematical "har­
mony or analogy" set forth in n. 22 and thus literaIly "above"
in the same MS. This "analogy" reads:

As the world stands in respect to man, so stand natural facts in

respect to rational actions.
As man stands in respect to God, so stand human actions in respect
to Divine worb.

Later on, n. 25, this analogy is put in the form of a mathe­

m:tti,'al analysis. to wit:
w: n:: e: a.
apd Swedenborg continues: These are the first rudiments of
that universal mathesis of which mention was made above.
\\ ith this whoIly natural interpretation, we dispose of the
sole argument that might be used to indicate that the HIERO­
GLYPHIC KEY was written immediately after RATIO:\'AL
P~YCHOLOGY ; and the matter is open for further inquiry.

-
It wiIl oe remembered that the second edition of the
ECONOMY, in which the ann'ouncement was made of the forth­
coming publication of the FmRE, etc., was published in 1742.
-
The next work published by Swedenborg himself, wa~ t~
A,,01AI. KINGDOM. The first writing of this work was fin­
 PREFACE. X X III

ished in draft in 1713 (3 Doe. 937). Parts 1. and n. (1-466)

were then revised. and pub.lished in 1744, being followed in
174<:: by Part IJI. o~tEe ~enses. The latter Part, however,
was not complete, since only two of the five senses are there
treated. the work having been abandoned in October, 1Z44,
when the author commenced the VVORSHIP AND LoVE OF GOD
(Hyde 100)
In the Introduction to Part 1., Swedenborg publishes his
plan of the whole series of physiological and psychological
works. Of this series, Part 12 was to include the "Doctrine
of Correspondence and Representation." Later on, in the same
work, he makes a further reference to this doctrine in the fol­
lowing words written in connection with the spiritual sense of
"searching the reins":

The reader will see these symbolical representations, and also the
typical, set forth in the Doctrine of Representations and Correspond­
ences together with things of utmost marvel that are to be met with
everywhere in nature,-I will not say in the animate body alone; things
w!':ich so correspond to supreme and spiritual things, that you would
swear that the physical world is merely symbolic of the spiritual world;
2.nd so much so. that, if you will express in physical terms, and in
words prescribed by our speech, any natural truth whatsoever, and
merely convert the terms into the corresponding spiritual terms, then,
instead of a physical truth or precept, will come forth a spiritual truth
or a theological dogma,-although no mortal would have predicted
th:lt anything of the kind could arise by a bare literal transposition;
inasmuch as the one precept, considered separately from the other,
seems to have absolutely no relation to it. I intend to communicate
a number of examples of such correspond'ences, together with a vo­
cabulary. from "hich the reader may obtain the terms of spiritual
things that are to be substituted in place of physical things. (A. K.
293; cited in App. 200-1.)

Later on in the same work (n. 463) there is another refer­

ence to a proposed work on Correspondences and Representa­
tic..ns (see App. 201).
That Swedenborg expressed in the ANIMAL KJNGOO!l1 an
intention, namely, "to communicate a number of examples of
correspondences together with a vocabulary," which is ~o ex­
 XXIV PREFACE.

actlv fulfilled in the HIEROGLYPHIC KE.Y, does not necessarily

indicate that the latter work was written later. This conclu­
sion, however, has the strength of great probability, and the
probabiiity is rendered greater by a consideration to be ad­
dncect nresently.
That the cloctrine was well thought out in Swedenborg's
mind when he wrote the ANIMAL KINGOOM, there can be no
d9ult. Indeed it was formulated before December, 1739.
when Swedenborg finished the ECONOMY, fo~ t~ork,
and also in -the FIBRE, he gives several ~amples of correspond­
ence" (App. 1-5, p. 195 seq.). But it certainly was not written
in 1742 when the FIBRE was finished. This is clear from ref­
eren-~~s to the proposed work in the FIBRE itself,-see our Ap­
pendix. Whether it had been written by 1744, when the author,
~iting in the A~l."L K;~GDOM, declares his intentio; to
publ~rk of this kind, is perhaps a matter of doubt. But.
as we have indicated above, the presumption of the evidence
is that it was not then written.
This presumption is strengthened by the consideration that.
while in the passage from the ANIMAL KINGDOM, quoted
above, the author emphasises the value of the doctrine of Cor­
respondences. and states that "if you will express in physical
terms, and in words prescribed by our speech any natural
trutL whatsoever. and merely convert the terms into the corre­
sponding spiritual terms, instead of a physical truth or pre­
cept. will come forth a spiritual truth or a theological dogma" ;
yet he gives no specific example for the further elucidation of
so remarkable a statement, merely allucting to it in general
terms when explaining the spiritual sense of "searching the
reins." In the \VOHSIIIP A:'<D LOVE OF GOJ), which was begun
- - - - - - - - - - - ~.....
in October, 174-1-. we find a statement almost exactly similar
) to t!lat quotect fr0111 the A:-;Dt.\f, KIKGDOM, namely. that "bv
1 means of a transposition only of expressions that signify nat­
ural things we are Introduced into spiritual truths"; but. and

.' ­
this is noteworthv, in the \'VORS[IIP AND LOVE OF GO]) the state·
~t is elucidated by a quotation verbatim and litrratim fro111
the HIEROC!.YPHlC KEY as we now have it (vV. L. G. SSs in
 PREFACE. xxv

App. 201 ; cf. H. K. 48) ; and later on other literal quotations

are given from the same work (W. L. G. 6Sg in App. 14, ef.
H. K. 45).
Tt may also be noted that in the manuscript of HIEROGLYPHIC
KEY, we find that the passages quoted in WORSHIP ANcD LoVE
OF GOD are specialIy marked. Thus in the case of n. 4S.
q:.toted in ·WORSHIP AND LOVE OF GOD 6Sg, the whole number
is marked "~. B.," and the first and third of the three para­
graphs of the number are marked by marginal lines, as though
to designate them for quotation; and it is these two identical
paragraphs that are quoted in WORSHIP AND LOVE OF GOD.
So n 48, quoted in VVORSHIP AND LoVE OF GoD 4Ss is also
marked "N. B." It may be noted, however, that while six
p:\ssages in HIEROGLYPHIC KEY are marked "N. B.," only two
of them are quoted in the \VORSHIP AND LOVE OF GOD. These
markings are not noted in any previous edition of the HIERO­

------- --
GLYl-HIC KEY.
The above considerations point to the conclusion that the
HIEROGLYPHIC KEY was written - after -- the printing
-

OT~IMAL KINGDOM. that is, a~IZ13, and before the writ­

-
of n. 293

ing vf ,\TORSHIP AND LOVE OF GOD. In other words, that J!

wils written some time in 1744, when Swedenborg was re­
writing the ANIMAL KINGoo.'\{ and seeing it through the press,
bl:t before he commenced the WORSHIP AND LoVE OF GOD in
October of the same year. This would place the work in the
e:lrlv or middle part of 1744. ~
T·~hai-aCfer ~ work itself also confirms this conclu­
sion.: for here the author is clearly drawing near to that stage
in his studies when he devoted himself mainly to an explora­
tion of the Sacred Scriptures.
Tt might appear that the HIEROGLYPHIC KEY was not finished;
certainly Swedenborg did not cover all the "examples" listed in
his "vocabulary of terms." From several indications, however,
it would appear as if this vocabulary were written before the
composition of the work itself,-as though the author had first
set before himself a list of the various terms he intended to
take up as "examples" of this "key to natural and spiritual
XXVI PREFACE.

arcana,"' and afterwards proceeded to treat of them in a cer­

tain order. Therefore it would be rash to say that the work
,'.-as not completed; but we can say that Swedenborg did not
take up a\! the examples which he had listed. It may be that
he thought that this was unnecessary; that the principle was
clearly enough set forth in the examples already commented
on; and that the reader could see the rest for himself.
In a few cases the text of the "examples" has been altered
by the author. after he had finished the work; this, however,
does not apply to either of the passages quoted in WORSHIP
AND LOVE OF GOD. In n. 45, changes are introduced in the
second of the three paragraphs which constitute the number;
and in n. 60 considerable change is made, even to the extent
of crossing off one of the paragraphs. But in' both these
cases, and also in n. 4, the comment in the next following
number, and also the "vocabulary" or Index, both of which
are based on the paragraphs as originally written, remain un­
altered. In former editions of the HIEROGLYPHIC KEY no
notice is taken of any of these changes made by the author;
but in the present edition we have thought it preferable to
print the text as altered,-even though the "confirmations'"
are based on the original text. However, we print the latter
in foot-notes. '''/hat the occasion of these alterations, or when
they were made, we do not know. It would seem not unlikely
that they were made when the author was consulting the work
with a view to quoting from it in the VVORSHIP AND LOVE OF
GOD. Eut we again note that there are no alterations in either
of the passages quoted in the latter work.
CORRESPONDENCES AND REPRESENTATIONS.
The contents of the HIEROGLYPHIC KEY indicate, as stated
above, that Swedenborg was then near the time when he would
confine his studies to the Sacred Scripture. This conclusion,
moreover, is plainly indicated in the last paragraph of the
work. A fter enumerating the different kinds of representa­
tiom or corre~pondences as Harmonic, Allegorical, Typical and
Fabltlous. the author concludes the paragraph, and thus the
 PREFACE. XXVll

work itself, with the words, "It is allowable to thus interpret

S:lcred S;:-ripture; for the spi'rit speaks naturally and also
spiritually." These words strikingly introduce us to the open­
ing paragraph of the next following work, which we have
entitled CORRESPONDENCES AND REPRESENTATIONS. It would
indeed seem not improbable, in fact, extremely probable, that
this latter work was written immediately after, and perhaps
as a draft of a continuation of the HIEROGLYPHIC KEY; for
here is shown the application of that Key to the interpretation
of Scripture.
The fifteen chapters that are here put together to form a
treatise on Correspondences and Representations are found in
codex 36,-the codex now being translated in the NEW PHIL­
OSOPHY, under the title A PHILOSOPHER'S NO-rE BOOK. The
greater part of this codex, which comprises a total of 277
pages, seems plainly to have been written prior to and in con­
nection with the FmRE; but the chapters introduced into the
present volume are taken from the end of the codex, begin­
ning with p. 204.* These chapters are not written under a
g-eneral heading, nor are they in an cases written in immediate
juxtaposition with each other. But the nature of their con­
tent:. sufficiently indicates, both that they are parts of a single
work, and that "Correspondences and Representations" is an
appropriate title.
The opening sentence of what we have called the "Introduc­
tion" to these chapters is almost an echo of the last words of
the HIEROGLYPHIC KEY: "The spirit speaks of natural things
spiritually and ·the natural man of spiritual things naturally;
for in order that the natural man may understand spiritual
things the spirit is wont to speak naturally of things divine"
(p. 21 7)·
Following the Introduction come chapters on the various
classes of correspondences,-Harmonic, Parabolical or al­
legorical. Typical and Fabulous,-exactly in the order enumer­
ated in the last paragraph of the HIEROGLYPHIC KEY. Then

*See below, p. 227, where we each of these chapters occupies in

show in a footnote the exact place the codex.
 XXVIII PREFACE.

follow chapters on the correspondence of human and Divine

._. actiuns; an explanation of the Lord's Prayer; and other sub­
jects almost exclusively relating to the Scriptures and the­
ology. As shown in a note on p. 227, these chapters do not
immediately follow each other in the MS. Many of them we
have rearranged; and even where they follow in the order as
written in the MS, there is frequently intervening matter
whi:-h we have either omitted or transferred to another part
of t~le work.
It may be noted that it was frequently Swedenborg's cus­
tom,--a custom everywhere evidenced in codex 36,-to place
a certain heading on a page, and then, before entering another
heading, to leave. one or more blank pages according as he
judged they would be needed for the citations designated by
"the headings This seems to be the reason for the interven­
ing matters between the various chapters on correspondences
-at any rate. between the first four of these chapters. It is
probable that he entered headings for the various classes of
correspondences in the order given in HIEROGLYPHIC KEY, al­
lowing several pages for entries under each heading; and
then, after making the intended entries, when he found blank
pages remaining, he used these for other notes and observa­
tion~, mainly of a Scriptural nature. This conclusion is con­
firmed by the fact that most of the chapters are preceded or
foHowed by blank pages; see p. 227.

The works contained in the present volume and on which

we have hitherto spoken in detail, are a part of that great plan
( or series wherein Sw~~n~rg designed to treat-oLthe.-sotll,
a~ he::: laws a~d operations in the microcosm. In the begin­
ning of his task he planned to divide this great work into six
"transactions," entitled ECCNOMY OF THE ANIMAL KINGDOM;
and among his manuscripts we find several tentative sketches
of the contents of these proposed transactions. Subsequently
he planned the work as to be contained in four "tomes" under
the ~itle ANIMAL KINGDOM. But when he came to publish the
firc;t volume of the ANIMAL KINGDOM, he so far modified this
plan as to include the whole work in seventeen "parts."
 PREFACE. XXIX

\~rhen we consider the wide scope of these "parts" and re­

flect upon their vast importance to any comprehensive grasp
of the rational philosophy and psychology there outlined, it
must surely be a matter of profound satisfaction to know
that, on gathering together the whole of Swedenborg's philo­
sophical writings, published and unpublished, almost each of
tl:ese Parts wil! be found covered by some one or more of his
works.
In the following table we' present a brief summary of these

---
Parts. showing opposite each title as given in ANIMAL KING­
D~. lxv, the name of that one or more of Swedenborg's writ­ -
ings, which, in whole or in part, fulfills the promise of the pub­
lished plan:

Contents of the Whole Work. Writi1!gs.

Pts. 1-2 The Viscera of the Al'OlMAL KINGOO~1, 1. & II.
Body.
3 The Heart, etc. ECONOMY OF ANIMAL KING­
DOM, 1. ; THE RED BLOOD.
" 4-5 Generation. GENERATION; ORIGIN 0\:\"1)
PROPAG,\T!ON OF TIIE SOUL.
" 6 The Senses. ANIMAL KINGDOM, lIT.; THE
SOUL. THE SENSES, pub­
lished and unpublished.

7-8 The Brains. ECONOMY, II.; THE BH.\IN

(published and unpublish­
ed).
9 The Fibre. THE FlnRE.
The Motor Fibre. ACTION.
The Animal Spirit. THE ANIMAL SPIRIT: also a
long chapter in codex 65 on
the Brain.
10 The Organism of ACTION.
Animal Motion.
" 11 Diseases of the DISE.\SES OF THE Fm RE ;
Head. TRANSACTION Ill. in codex
65, on the Brain.
 xxx PREFACE.

" 12 The Doctrine of

Forms, Chapter in the FrnRE;
Order, Degrees. ECONOMY OF ANIMAL KING­
etc. DOM 1. fin.
Correspondence and HIEROGLYPHIC KEY; CORRE­
Representation. SPONDENCES and REPRESEN­
TATIONS.
Modification. SENSATION, The SOUL.

" 13 Action ACTION.

External and Inter­ THE SOUL; SENSATION.

nal Sense
Imagination, Mem­ THE SOUL; DISEASES OF THE
ory. FIBRE.

"­
14 Affections and Dis­ THE SOUL; DISEASES OF THE
orders of the FIBRE.
Animus.
,. The Intellect and
IS THE SOUL.
Rational Mind.
" 16 The Sou!. THE SOUL; WAY TO A
KNOWLEDGE OF THE SOUL;
ORIGIN AND PROPAGATION
OF THE SOUL.
" 17 Concordance of sys­ H.\RMONY OF SOUL AND BODY;
tems respecting THE SOUL.
the Soul and
body.
To the above Parts may be added an eighteenth part with
the title, listed in all the earlier plans, "The City of God." By
this title, we understand Swedenborg to mean th~pl~­
( t~n of the universe as the theatt.e of Divine Wisdom, and the
dwelling place of the most High. It was to attain the heights
\ from which alone he could contemplate this City of ~- that
I SweJenborg pu~ed his arduous toil and labor; it;;s the
l hope of this vision that inspired him in his studies and medita­
 PREFACE. XXXI

tion:~;
and it was the vision itself that he finally describes in
that £~c:tic
Jruit arid crown of his philosophic~1 ~ks, the
WORSHIP ."-:>ID LOVE OF GOD. Yet this was but the percursor of
the more exalted labor, and the greater mission that lay before
him,-to reveal the spiritual world within the natural, that the
two ~ight be seen as one oreation, one world, t11e -City of our
Lord.
ALFRED ACToN.
Bryn .-\thYI:, Pa., April, 1920.
FAITH IN CHRIST

 FAITH IN CHRIST.

I. It is clear that no one can be saved except by faith In

God.
2. That no one can be saved except through Christ.
3. The question is asked, whether we are saved solely by
faith in Christ.
4. The answer is, that a distinction must be made between
those who know of Christ, and those who do not know of Him.
They who know of Christ, or who are Christians, cannot make
any distinction between Christ, and God or the Father; hence
they cannot be saved except by faith in Christ, since this faith
is the same as faith in the Infinite. So true is this, that they
who do not have faith in Christ, or, what is the same thing.
who deny Christ, cannot be saved; for faith cannot be separ­
ated, and be faith in God and not at the same time in Christ.
But they who do not know that Christ came into the world,
can still believe in God or in the Infinite, and hence not deny
Christ. Hence also they can be saved; for their faith is faith
both in God and in Christ, since they do not deny, because
they do not know. But this salvation cannot be wrought save
through Christ; for He suffered for the whole world,-both
for those who know Him not, and for those who know Him.
Therefore salvation is wrought through Christ alone.
S. Before Christ, not one thousandth part of the Jews be­
lieved that such a Messiah was to come,-a Messiah who
would have care solely for souls; but [they expected a Mes­
siah] who would have empire over the whole world. There­
fore, they could not be saved; for salvation is not wrought
save through Christ.
3
4 FAITH IN CHRIST.

6. Had Christ been born in some corner of the world, so

that He would have been known to none, then men could
nevertheless have been saved by faith in God; but there is
no salvation save through Christ.
7. It pleased Him to show Himself, that He might tell and
declare that He came for the sake of souls and not for the
sake of worldly empire;' and that we might see in Him an
image of the worship and life we must observe. if we are to
come to the reception of faith, and to be rendered fit therefor.
 THE WAY
TO A

KNOWLEDGE OF THE SOUL

FAITH AND GOOD WORKS

 THE WAY TO A KNOWLEDGE OF THE SOUL.

1. It is a space of many years since I first conceived the

idea of cultivating Rational Psychology, or of investigating
the essence and faculties of the soul and of our internal senses.
But hitherto the great difficulty of these subjects, and the
vast number of things to be learned, has preve.nted me fro:n
daring to make a premature advance in this direction. Before
this could be done, many things were to be more clearly ex­
pounded and to be brought into better order. When one who
is but slightly imbued with the elements of the sciences, or
who is highly instructed in only one or two, ventures to put
foot in this direction, such a one, being ignorant of many, and
sometimes of the principal means, employs, for the most part.
vain subtlety on empty nothings, and discusses ingenious
trifles; and, according to his gif~ of ingenuity, enlightened, or
as frequently happens obscured, by a few sciences, he involves
a serious matter in sharp disputes; which, moving the brains
of men, give rise to wranglings, for the discriminating settle­
ment whereof a judge is called in vain, since skill and subtlety
are ever insistent in empty arguments. Here is no place for
engaging in frivolous contests; the matter is a serious one and
needs decisions. For the perfecting of this single science, all
the sciences must be called into aid that the world has ever
worked out and cultivated. If one enters into this contest with
less than all, then at the very threshold how unarmed will he
find himself and unequal to the mighty task! For whenever he
is ignorant of the things necessary for his guidance, he will
draw them out of himself and the acumen of his own mind;
that is to say, his own imaginative force, will supply the plal:e
of the unknown. And how prone to error the imagination is,
when left to itself alone and unaccompanied by experience and
the precepts of a true philosophy, is well known to anyone
7

8 PSYCHOLOGICAL TRACTS.

with the slightest experience. Merely try some brief excur­

sions and see whether you will not withdraw the standards
and sound the retreat, and gather fresh forces that you may
return to struggles of this kind with increased powers.
2. If you would earn rewards in this camp you must first
devote your whole labor and the penetration of your mind to
the investigation and sifting of all such things as closely touch
upon the matter in hand and serve it. The portals will be
opened to you by an anatomical scrutiny of animal bodies and
especially of the cerebrum, the cerebellum, the two medullas
and the nerves; without a profoundly acquired knowledge
whereof you can never aspire to the inner recesses of this God­
d~ss.* For you cannot divine what Nature is in things unseen.
except from things seen; nor what she is in causes, except
from effects which finally come to some one of our senses. So
you cannot know what is interiorly carried on in the mind un­
less you have examined its face, that is, unless you have in­
vestigated its brains and medullas. Nor even then can you
conjecture as to how the soul unfolds her forces unless you
have unravelled the connections of all the viscera of the body;
and also the organs of the external senses, which contribute
their share to the opening of the organs of the internal senses,
when cultivated, all the way to the soul.
3. "The whole of nature exists in her leasts," says Malpighi
ill his work on the SILKWORM, t where also he bears witness to
the saying; nor is there extant before the eyes and the organs
of the other senses, aught but series of things, which, though
multiplied from their leasts by many degrees, and thus become
somewhat gross. yet present themselves as the least; in them,
therr:fore. wc are wont to set the first term and causes of things.
-causes which nevertheless they shut in. Hence from thes~.

*Hujus Themidos, literally "of t"Since the whole of nature ex­

this Themis." Themis was the ists in her leasts, it is rather in
daughter of Heaven and Earth,
the small bodies of insects, if any­
the wife of Jupiter, and the
mother of the Seasons and the
where, that this fact can come to
Fates who presided over all hu­ view." (De Bombyce, in Op.

man lives and destinies. She was Om., Lugd. Batav., 1687, vol. ii,

goddess of justice, order and law. p."87).

 THE \V AY TO A KNOWLEDGE OF THE SOUL. 9

nothing else can be hoped for, than that they shall offer to the
mind ultimate effects wherefrom that mind by its analysis can
go forward to principles; moreover, they are the sole means
from which, by connection, the mind can judge. But the way
is difficult and laborious. For if we confine ourselves to only
a few data and phenomena, we form an idea of causes con­
formable as it were to them [alone] ; and yet they confirm noth­
ing, unless all things whatsoever that proximately and remotely
touch the matter, also furnish their consent; nor, if our idea be
the truth, will consent ever be lacking, for there is nothing that
will not come forward with its vote. There is a connection
between all things in the world, since they spring from a sin­
gle most universal source. Hence of nothing can it be predi­
cated that the truth of that thing has been explored, unless all
things concur with their assent. Thus whatever comes now
to be treated of concerning the brain,* that same must be con­
firmed by everything that depends on the brain; that is, by
the whole body with all its viscera, organs and parts, solid and
fluid; by the records of the diseases of the body, and of those of
the animus; moreover, by all that is known to experimental
chemistry and physics, and to the other arts; for animal na­
ture in her kingdom proceeds to her effects in the most per­
fect way through all the arts. Such is the connection of all
the sciences required for exploring the powers of the animal
machine alone, that if anyone of them is wanting the chain
is at once deprived of its girder or link, or is so thin that no
weight can be suspended from it.
4. ?\or is it enough to have drawn upon all the sciences, nay,
and also upon rational philosophy and its parts, unless we
know how to reduce all things to general and most general con­
ceptions, that is, unless we know how, from all the sciences, to
form, as it were, one science that shall embrace them all in
its circuit; a science which, although unknown to the world, is

"From this it would appear that tended as a prefatory statement

this little treatise on the "vVay to a to a \~'ork or "transaction" on the
Knowledge of the Soul, was in- brain; cf. I Brain, 24.
10 PSYCHOLOGICAL TRACTS.

yet possible, and whose foundations, moreover, I am eager to

lay down if it be my lot to enjoy leisure and a tranquil state of
mind. This science I would call the Mathematical Philosophy
of Universals.* Without its help we can never hope to arrive
at a knowledge of the soul; for it is philosophy itself,-be­
longing not to the mind but to the soul (since the mind must
be cultivated all the way to the soul, which latter cannot be
cultivated) ; or, it is the analysis whereby the soul comprehends
her affairs. But because, as I have said, this science is as yet
utterly unknown, and, on this account, will seem, perhaps, to
be a matter it were vain to attempt, therefore, in the absence
of principles first laid clown, I am unwilling to proclaim its
use in ad\'ance; this only I will say, that without its aid we
might sooner approach the moon than explore the soul.

*Confer the author's "Char­ in SCIENTIFIC AND PHILOSOPHICAl

acteristic and Mathematical Phil­ TREATISES, Pt. Il, pp. 51-56. See
'osophy of Universals," translated also below, p. 168, note.
 FAITH AND GOOD WORKS.

1. That it is faith that saves, and not works regarded as

being without faith, is not a matter of doubt. But the ques-
tion arises whether, granting the possibility of exercising
works, faith without worl?s will sa've according to the dogma
of the Lutherans. This is seen to be in agreement neither with
the divine or revealed word nor with reason; for from these
it can be rather concluded that there is no faifh without works;
G1ld that if there were, that it condemns, not sarves.*
2. From Sacred Scripttlre. The Saviour Himself incul-
cated nothing more ardently than that we should exercise love
towards the neighbor; for He says, He who loveth not his
neighbor,-how can he love God? that is, He who does not
exercise good works,-how can he have faith? In the sermon
on the mount He finally reduced the whole sermon into the
form of a conclusion, concluding, namely, that every tree that
beareth not good fruits is to be uprooted·, plucked up by the
roots, and cast into the fire; for it is known by its fruits.
When He pronounces the sentence of the last judgment, He
says that the wicked are to be sent into hell because they had
not taken in the poor and clothed and fed them; but the others
who had done this He admits into heaven. His dQctrine every-
where abounds in similar teachings; as when He speaks of the
ten virgins and their oil, of the seeds cast into the fields, of the
talents, etc., etc., etc.
3. So also the Apostles. John in his Epistle urges scarcely

*The passage concludes with faith, or no love towards God

the following words, which are
crossed off by the author: "And
also that faith without good
works should be considered as an
entity of reason, or as being no
I I
and the neighbor; and that faith
is extinguished by the love of self,
of riches, of pleasures. and of
the world."
 · :i
12 PSYCHOLOGICAL TRACTS.

anything else but love towards God and the neighbor; on which
love, as Christ himself teaches, is founded the whole of the
Divine law both of the old and of the new Testan:ent. James
openly detests faith without good works and calls it diabolical.
So likewise the other Apostles. Paul, in his Epistle to the
Romans, says that it is faith that saves, and not action, tnat
is to say, action regarded as being without faith; to which
words of the apostle Dr. Luther, in his version, added, faith
without worl?s, *-which latter words nevertheless are not the
words of the divine text; and I believe that never in his li fe
did Luther commit a greater sin than when, from himself, he
added the5e words; but God be the judge; for an examination
and weighing of all the passages will make it apparent that
faith without works condemns rather than saves. Let us see
therefore what is meant by action,. what by will, what by t:le
principle of will, what by faith and what by love.
4. Action is nothing else than the execution or effect of
the will; or, it is the will itself working. Of itself, action is
only a mechanical something, because it is corporeal, and is al­
most like the effect of a machine; but the essence of action is
the will in the effect; so that action may be called perpetual
will, scarcely otherwise than as motion is called by the phy­
sicists perpetual conatus. Therefore in man action and will
coincide; for in order to the existence of action. there must
be in it will as an essence. It is indeed possible to have a simi­
lar or even the same action with a different will; and also a
similar or ev.en the same will with a different action; but this
is possible, only in the same way as a similar motion is possible
from a different conatus, or a similar conatus from which flows
a different motion; for resistences and surrounding objects
determine a motion that flows from the same conatus. But let

*Our author gives the obvious
interpretation of Luther's word
"alone." Paul's words are "lVlan is
justified by faith without the deeds
of the law" (Romans iii, 28), while
Luther translates them "Man is
justified by faith a/MIC without the
deeds of the law." That by "the
deeds of the law" Paul meant the
ceremonial acts of the Jewish l<\w,
and not the works of charity, is
clear from the context, and es­
pecially from the preceding
chapter, v. 6, 13, 14.
 FAITH AND GOOD WORKS.. 13

us return to action. Jn every society wherein we live, this fact

is evident, namely, that no regard is paid to action as action,
but to action as will. Suppose th'lt three men approach the
same monarch with equal veneration, all prostrating themselves
at his feet, or bowing to the ground in his presence, or, laud-
ing his virtues to the skies; one fron the desire of deceiving
him, the second that he may obtain some reward, and the third
that he may give expression to the veneration of his mind.
The action of all three is the same; yet it is not the same in re-
spect to their will, this being other or different in each case.
Consequently when the king has discovered the will of each,
he is displeased with the action of the one and loves that of
the other; and he visits the former with the greater displeasure
in the degree that his action more nearly resembles the action
of those who, inspired by genuine veneration, display the signs
of theIr own reverent mind. Therefore in the action, gesture,
motion, or speech of the body, nothing is then considered save
the will only; so that action may be said to be perpetual will,
no otherwise than as motion is perpetual conatus.
5. Will also flows from its principles, or from its principle.
just as action flows from will. There are different principles
belonging to the one will, just as there are different wills be-
longing to the one action; in which respect the principle is con-
sidered as the determinant and efficient, and the action as the
determinate and effect, the middle term being the will. Action
therefore is nothing else than the naked principle; for the cause
of the cause is also the cause of the causate. Thus, action is
relatively nothing but a mechanical something, or lik~ the mo-
tion of a machine; similarly, will is like the conatus in motion;
and it is principle alone that constitutes the essence of action
because it constitutes the essence of will. For, accordmg to
the common rule, all the essentials that are in the motion are
also in the conatus, or, what amounts to the same thing, all that
are in the action are also in the will. It is therefore principle
alone that constitutes the essence of action, because it con-
stitutes the essence of will. Therefore, in civil life, all actions
are examined and estimated according to their principles,
 PSYCHOLOGICAL TRACTS.

which by others are called intentions; and also according to the

ends for the sake of which one wills and does the action. In
common speech, moreOVe1", the word will is used for prin­
ciple or intention, being considered as the same thing. This is
the peculiar property of man, since he has the ability of will­
ing from antecedent principles, or from an antecedent intuition
of an end; this does not exist in brute animals.
6. Principle is all that which determines the will, and ren­
ders the will such as it is. There are physical principles, that
is to say, corporeal and sanguinary, such as divers affections
of the animus, pleasures, the allurements of the external
senses, the delights of the world, etc.' There are rational prin­
ciples, those, namely, that regard an end, and, relatively to
that end,-which, together with the means, we have in view,­
determine and enter into the will; which latter, when thus
determined, is the will proper. There are also principles which
rule the will and which can be called di1nne; for there is an
end beyond that which is tenninated in this life; and it is for
the sake of this end that we should will to perform action. But
this principle belongs to a superior degree and is more emi­
nent, since it does not depend upon ourselves, and since it
rules aU other principles. Therefore, it is to be considered
not as a principle but as a superior will; but, in that it finally
enters into our will, and determines it, it may be called a
principle received from God.
7. Fa.ith, properly speaking, is, That one believes in
almighty God, in Christ the Saviour of the world, and in
everything that the revealed Word dictates in Sacred Script­
ure; consequently it is the principle of will,-but a principle
that is divine or received from God. If it enters into the will
as a principle, and from thence into the action, then the action
is considered not as action but as faith.
8. Love keeps equal pace with faith, for he who possesses
faith as trust in God, is attended also by love as the insepara­
ble companion of faith; for the grace of God in him is univer­
sal, and when He bestows faith He bestows also love, so that in
the degree that faith grows, so also grows love; and then, that
 FAITH AND GOOD WORKS. IS
is to say, when it is conjoined with love, faith is said to be sav-
ing or true faith. But historical faith is merely a knowledge or
noting that a thing is so; in which knowledge the devils also
are instructed, who know that God exists such as He is de-
scribed in the sacred writings. But this cannot truly be called
faith, but only knowing. Therefore we should separate this
signification of faith, as arising solely from an identity
of terms, from saving faith, that is to say, from faith con-
joined with love. In these respects, therefore, love and faith
are one; for granted the one the other also is granted. Al-
though each appears to be something distinct yet they are
so united that in the degree that God bestows faith, in the
same degree He bestows also love, and with love trust, and
with trust veneration and acknowledgment of His grace.
Thus since love is the principle of will, it is consequently the
essence of action.
9. From these premises let us now take up our argument.
Tell me then, "VVhat is will ?-when I am able to do what I will.
Or what is endeavor?-when a subject is able to do what it en-
deavors after. A thing can be said to be will and endeavor
when one is not able to ultimate it in action and effect; but
?:ranting the means of producing action and effect, [if these are
not produced], can it be said to be anything? or is it not
an entity of the reason? Let us use a common example for
illustration. "Ve say that this cord has an elastic force, or a
conatus of restoring itself when bent; and, when it cannot do
this on account of resistent forces, that it is in a perpetual
conatus or' effort of acting or reacting. But when it has the
power and opportunity to act and yet does not act, is there in
it any conatus or elastic force? Surely, such conatus will be
denied it from the very effect, since it does not act when,
with the removal of resistances, it can act. And if it can
act and does not, it is a sign that it goes against its own
conatus, and that there are principles within it which are con-
trary to the conatus, or which either restrain its elastic force,
or destroy it. Consequently, when it does not act, then elastic
force or conatus cannot be predicated of it, or, if predicated,
 16 PSYCHOLOGICAL TRACTS.

that force is destroyed by a contrary principle. Now there is a

like reasoning in respect to faith and action. Faith is the prin­
ciple of will, and wili the principle of action. If action does
not follow when it can, what then is will? It is either an
entity of the reason, or nothing, or else it is actuated by a
contrary principle rather than by faith. Therefore a tree
is known solely by its fruit, and faith by works, accord­
ing to the clear words of the Saviour and the apostles; but not
by faith without good works, for this is contrary to the Word
of God. .
10. The point m.ay be still more fitly illustrated by other
similes than those taken from mere physics, such as cords; as
by love, friendship, and an infinity of other affections, which, as
principles, enter into the will. Yet the one illustration is suffi­
cient since, as being a matter of physics, it more nearly moves
the senses which are within the sphere of things physical.
And therefore, in this same connection, Sacred Scripture also
uses similitudes drawn from the tree, oil, seed, fields, and
feasts. The comparison comes more close than, at first sight,
we may think; for there can be no better comparison of the
will than with conatus, nor of action than with motion. Only
add to conatus living force, which is of the soul, and you will
have will; and if you add the same force to motion as an effect,
you will have action; and so in the other cases.
11. From these considerations it now follows that the pro­
nouncement that faith without works saves is contrary to rea­
son itself; but to say that faith in works saves, is agreeable to
reason. In a certain way it can also be explained' that faith
saves but not works, that is to say, works regarded in them­
selves as without faith,-which works are then, in a theological
sense, not good. Also that true faith sa·ves in the absence of
the power 01' possibility of exercising good works,. for then the
man's will may be compared to a conatus which is not capable
of action because the resistance is as great as the subject's
conatus to action; just as in the case of the elastic force of a
bent cord which always reacts or strives to react, but whose
action is prevented by a resistance equal to its conatus to ac­
 FAITH AND GOOD WORKS. 17

tion; yet, as soon as the resistence is removed, or the im­

possibility taken away, it at once acts. Still, faith is saving
when there is impossibility of action, only if, as can rarely be
the case, the impossibility is absolute; or, if it plainly strives to
act by removing things as it were impossible; in which case
the one mite that the poor woman put in the plate is more
considered than the golden coins of the rich. God also sup­
plies possibilities in order that He may prove faith as regards
men; thus He offered to Abraham the killing of his son; be­
sides innumerable other examples 'vvith which the divine word
abounds.
12. That love towards God involves love toward the neigh­
bor is now beyond doubt. For love towards the neighbor is
the same as the exercise of good works, or the showing that I
really love the neighbor, that is, do him the offices of love,­
without which there is no love; just as the love of self not only
involves that one wills well to oneself but also that he does
well. Therefore, if in place of love towards the neighbor we
put its equivalent or val'ue, namely, the exercise of good works,
we may see that saving faith, which cannot be separated from
love towards God, certainly involves good actions, or the
exercises of love towards the members of society who live with
us. Whether it be towards those who are loved of God, or
towards those who are not loved, it comes to the same thing;
for we are profoundly ignorant as to who are loved of God
and who are not loved, since a good soul may be in an evil
body, and the reverse; as can be shown by many considera­
tions. Therefore to judge concerning them belongs to God
alone and not to us; wherefore God says, Judge not that ye be
not judged. Consequently, if only, from the principle of love
towards God or from true faith, we perform offices to th6
l1eighbor who needs our help, it is sufficient; nor should we
be partial in our benefits, by thinking that this man is more
loved of God than some other; in which judgment. if in any,
we are deceived. It is ours to judge actions, and this for the
sake of the preservation of society; but it belongs to God to
judge the principles of action. It is ours to pass sentence as to
2
18 PSYCHOLOGICAL TRACTS.

what punishment, nay, as to what death, the body shaH suffer;

but the soul must ever be left to the judgment of Almighty
God,
13. Therefore, the cOlldusion is, that there is no love to­
wards God if there is no love to the neighbor; or, that there
is no faith if there are no works; and, if there has been love
or faith, that it has been destroyed by various principles con­
trary to the love of God and to faith; and that in this way,
love and faith are what condemn. Therefore, faith without
works is a contradictory speech, or, as they say, a con­
tradiction in predicates; or, it is the supposing of some­
thing from nothing, or of the possible from the impossible;
or, the distinction is not possible in this life. In the future life
it can be said that love towards God is possible without the
exercise of love towards any neighbor. This is true, but in
that life love and faith are not considered as saving, since the
soul is already saved or condemned; and aH the means which
are the' exercises of love towards the neighbor are taken away,
since the subject of action, that is, the body, is extinct. There­
fore sumptuous Dives wished for a return to life that he might
serve poor Lazarus.
 PSYCHOLOGICAL TRANSACTIONS.

THE FIRST TRANSACTION

THE SOUL
AND THE

HARMONY

BETWEEN SOUL AND BODY

IN GENERAL
KIND READER:
Being in doubt, I have hesitated for a long time as
to whether to gather all my meditations concerning
the Soul aDd Body and the mutual action~ passion
b~veen them, into a single work and volume; or to
divide them into separate numbers and transactions
to be presented to the public one by one after the man­
ner of the Acts of the learned. It is a labor of some
years, and a matter of volumes, trLpresent the soul
and its state, with the mutual communications and ex­
ercises betweenJJer and the bQ.dy, and the com:;ection
existing between the two by a mediating harmony; t.2
Rrcs~t, that is to say, the whole~aniwa kingdQm with
its parts and the functions and offices of each, phil­
osophically, analytically, geometrically and anatomi­
cally. And inasmuch as I suspected and foresaw that
it would never be possible simultaneously to complete
and bring to an end so vast a work, and this, as it
were, with a single breath and at a single mental
stretch; but that, despairing of reaching the goal, I
would, perchance, in the very middle of the journey,
relinquish the task and succumb to the labor; or, as
the Poet says, becoming impatient of mind,
With fingers drooped from toil, would halt the work;*

therefore I deemed it the better course, to distribute

the work into transactiQns or sheets, and requently
to take up-the pen,-always -leaving some interval of
time when I might be allowed to take breath, and
might also give my mind to the duties devolving upon
me. For just as the point of the pen is blunted and
its flow stopped by over much use, so likewise is it
with the mind.
*Ovid, Heroides, XVII, 266.

21

 PSYCHOLOGICAL TRACTS.

This, then, is the reason why I choose rather to re­

turn to this work and this task from time to time,
with the purpose of frequently intruding upon you
\\Iith my literary productions, perhaps five or six times
a year; to which QIoductions I may be_allowed to giy'e
the title PSYCHO~OGICAJ.,_T~ANSACTIONS. In t is way
there is hope that after the lapse of a few years, the
goal will be reached, and I shall have it in my power
to present the state of the soul even when, after the
fate of her body and the ceasing of her connection
therewith, she is left to herself alone.
That you may live and prosper, is the earnest wish
of
. one .who is most fully devoted to you in study and
ll1 service.
1. S. E. G. O. F.*
*This is a pseudonym, adopted Phot. MSS" 358.) None of the
for the nonce by our author, the other drafts have either name or
meaning of which is not apparent. pseudonym. When _the ECq~~MY
The only other recorded case came to be published in 1740-1, it
where Swedenborg used a pseudo­ \ was published anonymously; . but
nym, is on one of his drafts the second and third ~tions, in
(suhsequently crossed off) ~ a 1742 and 1748 (which contain a
title page for ECONOMY OF ~ list of works-including_the _one
ANIMAL KINGDOM. Tl1i~ he sub­ now before the reader,-"shortly
scribes as written "Ab Aphaneide," to he published") give the author's
i. e., "by one unseen." (See 6 full name on the title page.
 THE FIRST TRANSACT I01'.

THE SOUL
AND THE

HARMONY BETWEEN SO OL AND BODY

IN GENERAL.

1.
1. The mind never really acquiesces in any s}'sfem re-
specting the commerce and harmony of mind and body, which
S~tpposes the unknown and incomprehensible. In every sub-
ordinate series of causes, f ram the first cause to the final
event, nothing must be assumed that is not a matter of in-
dubitable credit and ascertained truth. If one single ambiguity
interrupts the chain, the whole series dependent thereon, and
the final conclusion, is likewise ambiguous, that is, of doubt-
ful credit. If a number of unknown or occult elements are in-
serted in the chain, then, at its end, there is still greater am-
biguity respecting the induction that has been built up. Hence
an intervening element consisting of the unknown, not only
begets and compos~s an indistinct and confused general idea, but
also makes the whole series a matter of question. From things
uncertain comes the uncertain. According as the lowest part
or foundation of a house is, such is the supel'structure or the
subsequent part, that is, the part that 'rests upon it. Accord-
ing as the first or middle link in a chain is, such is the strength
and power of the st1bsequent links which enable the chain or
its last hook to bear the weight. From the weakness of a
single part the whole chain becomes void of strength; just
as the quality of a preceding term in a syllogism determines
the nature of the conclusion following therefrom. The major
or the minor premise must first be demonstrated before the
other can be valid; for the validity of the conseguents is ex-
23
 24 PSYCHOLOGICAL TRACTS.

actly equal to· the validity of the premises. If, among the
numbers forming a calculation, there be a single one that is un­
known, the sum or quotient obtained or deduced from these
uncertain numbers remains of the same character; for the
error that creeps into the aggregate or product is equal to
the error obtaining in the numbers. In the case of harmony,
if there be one dissonant, the w.hole is frequently discordant.
In a word, the conclusion_and .-!.nd has respect to all tQ~
premises, that the~ct may be like to its ca.!:!.2.es. If, in the
means, there does not stand out some likeness of the pre­
ceding causes, either the end is placed in doubt or it is as­
sumed. Or if, in the progression of means to an end, the
connection and quality of the causes does not become clearly
apparent, all hope of the future effect is lost. Hence arise
so many hypotheses; because, in the analysis of cau~ thif.lgs
unc~rtain are assumed as certain, and the soul clings to the
image of things occult as to the appearances of a dream.
Therefore, these hypotheses are rejected by the same law as
that by which they are acknowledged; and as much credence
is given to an hypothesis that weakens and denies, as to one
that affirms and assumes. A JIuly rational mind, howev,er,
never depends on the lips of a speaker, but on the truth of
his sayings. To such a mind the authority of the speaker
is valid exactly according to the truth of his sayings. _The
~ul-the perpetllm mobile as it were of its machine-con­
tinually agitates the fibrils of its organs, and hence strikes
off, or brings forth as from a full horn, images and signs;
and none others indeed than such as are like-­

(H ere one leaf or two pages is missing from the manuscript.)

2. --to advance step and raise the standard. But be­

cause the judges themselves depend on their ideas or images,
and the ideas and images on their_internal sensory 9rgans,
and these latter on their _e~te~l~organs and the senses
JJlereQf, and the senses on their visible world, therefore we
can foreknow and divine the nature of the opinion that will
prevail. For it is put forth and pronounced in accordance
 HARMONY BETWEEN SOUL AND BODY.

with the comprehension and favor of the vulgar, and by a

judgment formed from the ideas of the organs. These or­
gans are ign~t of all that does not come within the sphEe
~Jheir sensation or p~ption. From them as from wit­
nesses, that is, from the testimony of their utterances and
arguments, the mind decides and concludes that everything
that is within the least ray and unit of the sensation of these
same organs, is the most simple of all, and has derived its
origin from nothing; and thus that the soul itself is a sub­
stance not c'bmpound but simple, because its quality is inac­
cessible by way of the organs of our senses. This opinion
is applauded and subscribed to by the vulgar; and there are
some who even add threats, and engage in verbal assaults, and
bite with leonine tooth, if anyone attempts to gather knowl­
~dg0ey~nd the vulgar limits, or if he is n~!.- friendly.-!.o
their side. It is not unlike as in the olden days when the
learned began to suspect that the earth is not supported by
columns nor stands immovable in the centre of the heavens,
but rotates around its axis and is carried around the sun in
its annual gyration, the sun being quiescent in the centre of
his vortex; or when the sagacious mind, penetrating .!2.eyond
th~ppearance before .i!s~es, concluded that the antipo­
l!eans are pressed towards the centre of the earth equally as
are we who are antipodes to them; and that all the radii
proceeding from that centre are perpendicular. But they
who do not seek to be more learned than their senses, proscribe
~ch knowledges, and strive to forbid and p;'event t~ phil­
osopher from approaching their altars and hearths. being de­
sirou~ that p~letr~on shall go no further than is allowed bY
th~ testimony and arbitrament, as it werZoCi~ senses; and
that the b~unds of wisdom and of our knowledge shall be ~et
within a _sphere that is purely animal, and is far removed
from the human and rational.
3. ~ut at this, the soul is justly~ndig~t; nor does s~e
suffer herself t~ ~e delude~ and impose~ up()E._by her senses.
She spurns every occult quality, and rejects a system that
 PSYCHOLOGICAL TRACTS.

rests on qualities that are meant to be unknown; and she

takes it ill that she! must forever live among the ancient
philosophers, nor ever learn how to shake off the yoke of
(ignorance. H.ence, when the darkness has been dispersed she
) begins to speak with herself in this wise: "Whatsoever be
1 the system of which thou art the founder, unless thou give
evidence and demonstration, thou art deserving of no credit."
All else she regards as the shades and dreams of Morpheus;
though she may look up to and praise an author who has
dreamed cleverly and to some purpose.

n.
4. The mind does not acquiesce in the system of Pre­
established Harmony because it involves elements that are
unknown and incomprehensible, and qualities that are occult.
We may dismiss the systems of the old philosophers, that is,
of those belonging to an age now sinking to oblivion-sys­
tems which in part are abolished and have become antiquated
by time, and in part, still draw breath. Were I to devote
my work to the evolving and recounting of these systems 1.
would...£e_E.la ing the part of Sisyphus and rolling the same
stone that our modern authors, and especially their immediate
predecessors who adored the urns and ashes of the ancients and
embraced them with kisses, have so often turned over. There
are, some who deem themselves to be wasting no labor when
they devote their task to such matters, and these the reader
may consult if he pleases. At the present day, however, there
are others who endeavor to u~tangle the ~.:tbject of the mutual
actions and ~~a<:~ions of the body and s~l, and to make it
clear, either by occasional causes, or by a kind 'of physical
influx; for they suppose that the nature of the animal world,
furnished with so many coverings, and steeped in such great ob­
scurity, will thus be unswathed and laid bare before the eyes.
5. I do not make it my business, however, to take sides.
or to express an opinion concerning either of these hypotheses,
or what benefit they have contributed to the exploring of the
 HARMONY BETWEEN SOUL AND BODY.

commerce of soul and body; such labor \\"uld be of little

value and barren of results. For one who is imbued and pre­
occupied with his own principles is no longer in a position to
perceive matters in any other way" or to have any real un­
derstanding of reasons that are opposed to his own. He is
bound as it were with halter and reins, and is like a horse har­
nessed to its carriage which it draws along with it, but only
in the direction to which it is held by the reins that govern
its course. Moreover one who wishes to formulate and build
up principles by means of some geometrical and mechanical
connection, and then to confirm them by experience, ought not
to assume the opinions and a,rguments of others, and then,
having assumed them, to refute the assumptions; but he
ought merely to present causes, and to demonstrate the con­
nection of his principles with the facts of experience. For
unless the analytical, philosophical, geometrical and mechani­
cal connection of principles coincide with experience, they are
mere hallucinations and dreams of the brain. If, however,
there be a connection, the very causes present themselves
simultaneously in the connection and series, as though they
were actually present, and together they so fully meet all
systematical and hypothetical arguments, that to refute the
latter would be wasting labor and burning oil in vain. They
are sufficiently impugned if causes and connections are demon­
strated. In these consists the truth, which must needs be the
sole truth, and which speaks well enough for itself when it
demonstrates and confirms the facts of experience. In demon­
strated truths there is a most powerful force, and this draws
the mind away from the side of its senses to its own side.
6. Let us, however, find out in what respect the system
of pre-established harmony, as it is called, excels other sys­
terns; and whether by its aid we may be led more deeply into
the animal microcosm, and thus be allowed to enter into the
more secret shrines of animal nature and to approach her
oracles without the guidance of any other Delphic utterance
and response; or whether this system also is like at!. ob cure
utterance, which, equally wJth other systems, precipitat~~e
 PSYCHOLOGICAL TRACTS.

mind in!.o occult qualities, that is, into obscurity and darkness.
At the present day, preJestablished harmony is 'regarded as an
irreproachable answer delivered from a tripod;* it rolls on
the tongue of almost all our prophets and wise men; and by
it they labor .!£._ eX2,.lain '!Yb~t is ~eant by the soul and its
harmony, and by the actions, laws,_serie~ and forces of the
whole animal kingd~!TI' It is this system that now carries the
day, and that takes the prize from all others. In a few short
years it has lifted high its head like the cypress towering
al.Jove the lowly wayfaring shrubs it and, from the tomb of
Leibnitz it is growing still higher.
7. The system then is as follows:t
1. That in the soul there is a "unique force," namely, "a
force representative of the universe." This force "produces all
perceptions [and appetitions]" and these "have their sufficient
reason in a force representative of the universe." [[11olif,
Psychologia Rationa!is, 622.] That is, that "in th~ soul there
is a series of perceptions and appetitions (and thus of voli­
tions) ; but in the ~Q..dy, a series of motions; which two series,
by virtue of the nature of the soul and body are harmonically
consentient (and conspiring)." [ib.6I2.]
n. That this force "is proper to the soul, being independ­
ent of every external principle," and of the body itself. [ib.
614.] Thus,. "by this force, the soul produces all perceptions
and appetitions in a continuous series." [ib.6I3.]

*It was from a tripod or three­ Physical Causes" upheld by the

legged stool that the prie~of
Apollo gave her oracular answers
at Delphi.
tThe reference is to the
Iiburnl1m or wayfaring tree.
tThe summary given by our
author is quoted from Christian
Wolff's PSYCHOLOGIA RATIONALIS
(Franckfl1rt, 1740). The third
section of this work is entitled
"The Commerce Between Mind
and Body." Of this section, chap­
mary into paragraphs numbered
ter 2 treats of the "System of
schoolmen; chapter 3, of ~­
casional C~~" as_fat~_by
D.ES CARTES; and chapter 4, of
"Pre-established .Harmony," as
taught by LEIBNITZ and defended
by WOLFF. With one exception,
the quotations in the text an~
from this fourth chapter. For the
convenience of the reader the
translator has divided this sum­
with Roman figures.

 HARMONY DETWEEN SOUL AND DODY.

Ill. That the soul would represent [to itself] perceptions

and appetitions in the same way, if there were no body, or if
no visible world were in existence. fib. 614.]
IV. That "this force is bound to observe certain laws."
[ib. 613.] Consequently that there are laws of perceptions
and also of appetitions rib. 217] ; and that "the law of sensa-
tions contains the essential determinations of the soul ;" and
that "the law of imagination must have some reason in the
law of sensation;" and likewise the reverse. That there are
also in the soul laws of appetite and aversion. rib. 613.]
V. That "God has pre-established a harmony between the
soul and body, in that He has adjoined to the soul a body
wherein can exist a series of motions consentient with the
perceptions and appetitions of the soul." [ib. 624.]
VI. That "He has not pre-established appetitions in the
soul, 'but only a harmony between the motions excited in the
body by means of impressions made on the sensory organs,
and the perceptions of the soul; or, between voluntary motions
in the body and the appetitions of the soul" [ib. 630] ; but
still "apart from any real dependence upon the body." rib.
018.]
VII. That "material ideas, to which answer sensual ideas.
depend on the ~mpressions made' by sensible objects upon the
sensory organs: and that voluntary motions, which answer
to the appetitions of the soul, depend on the motions of the
nervous fluid flowing into the motor fibres." [ib. 619.]
VIII. That "by virtue of the mechanism of the body, ma-
terial ideas of sensible objects give rise to motions answering
to the volitions and appetitions of the soul; and this, apart
from any immediate, extrinsic determination." [ib. 615.]
IX. Consequently, that "from the series of motions in the
body, a reason can be rendered why perceptions and appe-
titions arise in the soul, and why they are of a given nature
rather than of some other; and the reverse." [ib.618.] And
that "the presence of material ideas in the brain contributes
nothing whatever to their production." [ib. 614.]
X. Furthermore, that all these operations can be under-
3° PSYCHOLOGICAL TRACTS.

stood, "without supposing any action of the soul upon the

body" [ib. 618, 621] ; and that "they are all effected natur­
ally;" and "the commerce between soul and body can be ex­
plained in an intelligible manner by the very nature of the soul
and of the body." [ib. 620.] That nevertheless, "the necessity
of the n~.otions in the body, that answer to the appetitions of
the soul, does not detract from liberty being in the soul." rib.
633,]
XI. Lastly, that "the mechanism of the body is incompre­
hensible, but yet is not devoid of probability." [ib. 637,]
The following also is held to have been the sentiment
of Leibnitz, namely: That all spirits taken together, con­
stitute the city of God, which is the moral world in the natural
world; so that a perfect harmony is found between the physical
kingdom of nature and the moral kingdom of grace.*
There are many other points, but as to these the reader may
consult Leibnitz himself and his followers.
8. It is ascertained and admitted: [i] That the soul
is capable of sensating, perceiving, appetizing and willing, and
is endowed with the p0wer of producing all these as its own
peculiar qualities. [ii] That between the soul and the body a
certain relationship must be supposed, which may be called
intercourse; inasmuch as material ideas, as t\:tey are called.
are consentient with the soul's sensations and perceptions, and
corporeal motions with her appetitions and volitions. [iii]
That in perception lies the reason for the birth of ideas, both
sensual and material; and vice versa. [iv] Also that the above
mentioned qualities of the soul are bound by their own laws,
and that on both sides there is a certain s'eries according to
which all these operations flow and succeed each other in con­
formity with laws; and that, in the sensory organs and the
body, there come forth like modes and motions. Besides many
other points which experience affirms, and which the very

*See Leibnitz. 2 Op. Om. LEInNITZ direct. but appears to be

(Geneva, 1768) Pt. i. p. 30, n. 89. cited from some author who is
and p. 31, n. 90. However. the setting forth Leibnitz's views. We
text here is not quoted from do not find it in WOLFF.
 HARMONY BETWF.EN SOUL AND BODY. 31

senses, like indicators, make manifest to the soul, inasmuch

as the latter is rational and is conscious of them. The same
thing is attested by the effects upon w'hich the soul is capable
of reflection.
9. It is known even to the foolish and those of feeble in­
tuition-provided only their mind receives some glimmers of
its own light and reason,-that ideas and images are formed,
like to those things that enter in from the visible world by the
doors or organs of the senses; that in the organs there is
a species of remote sensation, although it appears as though
it were proximate; that motions are presented in the body
by the instrumentality of muscles, nerves and fluids; and that
for the production of all these effects there are efficient causes
or active forces, and, in the causes, laws; and so forth. But
what then? These are not occult or hidden points. They are
represented to every soul by means of its own senses; and the
soul must give credence to things that are matters of witness
and experience, and that actually exist. Such things do not
hinder or stay the mind that i<; desirous of knowing; for she
seeks to extend her wisdom beyond. the field of admitted and
manifest facts. She is not unaware that there is a harmony,
but she would learn the nature of this harmony. She is not
stirred by the words Sensation and Perception, respecting
which operations, placed as they are beyond the hazard of a
doubt, she is in no ambiguity. Nor is she stirred by the as­
sertion that the soul has appetites, will, aversion and unwill­
ingness; for nothing is of more frequent occurrence than
that we will what we appetize, and do not wilI what we are
averse to. Nor is the mind troubled by any difficulty in re­
spect to ideas and images, these being formed suitably to the
perceptions of the soul, or the perceptions suitably to them;
therefore she has no doubt but that the reason of the one
is contained in the other, not unlike as the reason of the
quality of a causate is contained in its cause. Nor does she
stop at the contention that to every affection and quality are
assigned laws; because these laws, that is, the fact of their
existence, are dictated to us by the variety and constancy of
 PSYCHOLOGICAL TRACTS.

the mutual operations of the body and its organs, with the
soul. Neither can the mind fail to acknowledge, that when
the one passes over successively into the other, there is a
series and connection, and a certain order; inasmuch as she
knows that appetition cannot be present without previous per­
ception, nor will without previous appetition; the very modes
and motions in the sensory organs and the body, are clearly
apparent from every action and effect. For the seeing of
these points there is no need of our eyes being opened to the
full; everyone can discern them with a side glance.
10. It follows from the above that sufficient efficient
causes and forces must be actually present, both in the soul
and in the body, which shall either create or accompany the act
and effect. But the mind does not wish to dwell long on
things obvious and trite. She asks, as I opine, What do they
signify? whether they shew forth and explain the things
which she is busying herself to learn? or, whether by this
new system she is admitted into a more profound knowledge
of herself? That she sensates and perceives, is known tD
her, because she does sensate and perceive. But she enquires
into the cause; or, it is the reason of the quality that she
desires to perceive. Why then does she perceive? Is it
enough for her to know that she does perceive? Poor cmd
barren would be her faculty of reason were she merely to
know that she knows! And when, by a certain series or law,
she passes over from perception to appetition, and also to
will, the soul feels the progression, though she knows not the
mode thereof, nor the motive principle, nor even the causes
that make this passage from one affection to another possible.
Yet she still remains in ignorance of herself because in ignor­
ance of causes; and she will the more remain in this ignorance
according as she is the more deeply and pre-establishedly
systematic. And when she enquires what harmony is, and
what the nature of harmony, and also of laws, motions and
forces, she is in like manner in ignqrance concerning them
all, except as to the fact of the existence of forces, motions
 HARMONY BETWEEN SOUL AND BODY. 33

and laws. It does not suffice that she is conscious of them

and of herself, for this is also an animal endowment; more­
over it can be predicated even of the senses that they are
conscious of the objects set before their organs; but the soul's
rationality involves that by means of her analytical faculty she
be rendered conscious of causes also.
11. But the more purely and wisely the soul wishes to
bestir herself, and the more strenuously she at!e~pts to extort
from herself th~eason of her own operatioEs and of those
of the body, the more strongly does this system resist and
struggle, and hinder her from earnest search into anything
of deeper import. It ~ight~ay_shuts the door, and, to the
mind that is eager to advance into the sciences, it opposes
obstructions and barriers, and guards every path and field
with a fence, lest she extend her course further; for the sys­
tem defends a harmony pre-established by God, and it re­
strains us from going any further, since it opposes to us an
occult quality. And lest the eager mind break through the
fence or climb over it, the system lays down the principle that
all things are carried on apart from any interdependence; and
it entirely takes away any connection between the soul and the
body. The very laws and series that exist both in the purest
entity, that is, in the soul', and in the compound and material
entity, that is, in the body, it pronounces incomprehensible
and impenetrable; and consequently, although they are natural,
as being perhaps not like those which appear to exist in the
visible world, and which have been reduced geometrically and
mechanically into laws and rules. It does the like with regard
to forces, of which [it says] there is in the soul a unique
force which is called a force representative of the umverse
[no 7, i]. Whithersoeve!:the min~u!:.!:s, she sees some ~lt
quality opposing her path. Thus she is prohibited from know­
ing anything beyond wh~t she chances to know experimentally.
On whatsoever arena or shore you stand there is presented be­
fore you as it were an abyss, at which you shudder with horror
as at a yawning sea. Thus mocking as it were, the system
3
':;4 PSYCHOLOGICAL TRACTS.

assures us that the soul, with ail her rationality, perception and
light, will be lost in occult qualities as in dense darknesses,
and will suffer shipwreck as it were, if she spread her sails
and leave the port; and, as is the way with those who them­
selves are without oars, it dissuades everyone from attempting
the deep. In opposing it, therefore, I shaH do my utmost
endeavor to shew that the aim of this philosophy, stuffed with
innumerable occult qualiti~; or rather with nothing but occult
qualities, is to overwhelm the mind (animus); besides many
other points which I deem it wise to leave untouched at present.
12. But if the streams be thus closed, and we straight­
way take refuge in ignorance as in a safe asylum, then ~
philosophy and rational psychology must stop; nor will it move
one step beyond that 'visible world which is obvious to the
external senses. It will lose all hope of ever borrowing any
light from the scienc~s and ~ its own experiments, and
of penetrating into causes, that is, of becoming wise. And
thus it will be put und~~ the yoke of authority and be ad­
judged to slavery, so that it will hardly be aware that itself
breathes a freer, purer and heavenly aura. With what hatred
have we not attacked the atoms of the ancients? and with
what laughter and hissing have we not saluted their occult
quality? and have driven them from the stage of the learned
world, and endeavored to undermine and demolish their sys­
tems and schemes? For this purpose we at this day have
made it our business to adorn the whole scene with experi­
ments and phenomena, being desirous to thus supply torches
to lighten the way, in order that, from her hidden recess and
den of ignorance, nature may be brought into the light; for
we are ashamed any longer to pass our life in shadows and
obscurities like those in which the anci~nts lived. Thus,
from experiments, we have striven to elicit sciences of every
kind, and as it were to cover and bathe our eyes with collyrias*

*Collyrium is the name of a use, one a powder dissolved in a

remedy for ~he eyes which was liquor to be used as an eye wash,
to be applied locally. Two gen­ and the other a powder which was
eral kinds of collyrias were in blown into the eye.
 HARMONY BETWEEN SOUL AND BODY. 35
that the specks may be removed, or the clouds obscuring and
covering the pupil be washed away. And even though we
fail, we are stilI nourished by the hope that by our industry
and study a later and riper generation wiII enjoy keener in­
trospection, and make deeper investigation into the more
occult sphere of nature, and into causes; inasmuch as we ex­
tend to them so many means and data for becoming wise; or
so many torches shining in the darkness, and which we leave
for their service and inheritance.
13. But dismissing these considerations, l~exami~this
system more exactly and with the test of scale or balance; and
let us open this fruit and consider carefully the number and
nature of the occult qualities therein contained.
The first point presented in the recital premised above is:
1. That in the soul there is a unique force, namely, a force
representative of the universe. \\That this unique, proper, es­
sential and natural force* is, to which is given the name "force
representative of the universe," and what its nature, is, in my
opinion, a question that presents difficulty in the unfolding
and stands in need of the explanation of interpreters. Here.
as in some dark oracular saying, the mind hesitates as to what
is the meaning of a representation of the universe by an effi­
cient force; nor do I possess such power of prescience or
anticipation,-perhaps the author's meaning lacked adequate
words wherewith to express or ftllly bring out what was
pictured in his mind,-as to know what the author wished to
express by the statement that the soul has the power of pro­
ducing an idea of the whole present universe without direc­
tion by any extraneous and higher principle.t If I grasp his
meaning, I would state it as being that the soul is the sufficient
efficient cause of the whole of perception; or, that it is a
living tablet or mirror wherein is a force that represents the
objects of the universe; or, that there. is a force in the animal
mirror the effect whereof is, that everything is represented
universally; or merely, that there is a force. Pardon me for
wishing to get at the matter and make it clearer to myself by

*Wolff, Psycho/. Rot. 613. tll>;d. 61.<, 614.

 PSYCHOLOGICAL TRACTS.

a guess. But assuming anyone of these meanings, though I

do not then concede the position, what comes clearly to the
perception, as a proposition thoroughly ascertained, is, that
in the soul there is a force of acting and perceiving. All the
other points are matters of occult quality.
14. That this force produces all perceptions [and appeti­
tions]; and these have their sufficient reason in a force repre­
sentative of the universe. When one is at a loss as to what a
force representative of the universe is, and what its nature, all
the operations resulting from it are also of an ambiguous and
obscure sort; and especially when, among philosophers, there
is no clear notion as to its nature, nor any agreement as to
whether it is representative of the universe and unique, or
whether such force produces perceptions. In the latter case
it would owe these perceptions to itself alone, although not
originally, yet now principally; and it would follow that per­
ceptions are congenital or co-existent with such force, inas­
much as there is only one force, and it excludes any depend­
ance on the body, and nevertheless is sensible, being per­
ceptive and self-conscious. I have no desire to descend into
details, for it has not entered into my mind to be entirely
opposed, but merely to make it plain,. that with this system
every quality is terminated in things occult. For as to know­
ing what it means that the same force produces, the same
represents to itself, and the same sensates and perceives the
thing represented; or, that the same force both produces the
effect ;uid comprehends it, and yet is most absolutely unique,
and the soul a pure substance,-as to this, I confess I am a
Davus not an CEdipus.~' Were belief a matter under my own
control I would willingly add my faith; but not being so
highly acute and keen sighted, to me it is all an occult quality.
15. That in the soul there is a series of perceptions and
appetitions and tJtttS of volitions; but in the body a series of
motions; ·which two series, by virtue of the nature of the soul

*Davus is the name given to CEdipus was the king of Thebes

several simple characters in the who solved the riddle of tht'
comedies of Terence and Plautus. Sphinx.
 HARMONY BETWEEN SOUL AND BODY. 37

and body, are harmonically consentient. This comes under in­

telligent apprehension and is a point on which all men are
fully pe,rsuaded; namely, that in the soul there is a series of
perceptions and appetitions like the series of motions in the
body, and that these two series harmonically concord and co­
incide, each with the other. For it is clear as day, and as
though written in the sun's disc, that we perceive, that we ap­
petise, that so we make the corresponding motions, and that
all these operat10ns flow harmoniously. But, like a quality
stilltrore deeply occult, the question, What, and of what qual­
ity, is the nature of the soul and the body, is left undetermined.
16. n. That this force is proper to the soul, being inde­
pendent of every external principle, and of the body itself.
Thus, by this force, the soul produces all perceptions and appe­
titions in a continuous series. I am still kept in perplexity as to
whether I should or should not believe that, according to the
system, all these series coexist in the soul, and that the soul
lives in its own self-similar principle from the first moment
of its existence to that final end when it is released from the
body and wil1live in a state left to itself alone, and freer; and
thus that only by imputation does it pay the penalties of the
motions and actions of its body,-a necessary consequence if
it be independent of every external principle and of the body
itself. In such case it must contain in itself the whole of the
body's nature, as that nature was when the body existed; con­
sequently, it would be an entity disconnected from causes, and
would nevertheless be natural and in the world. How, in
this way, it could subsist, and could perceive sensations of
others, mediately or immediately; or could perceive the de­
lights of the world or of heaven,-by the mediation of heaven
the delights of souls in consort, or, by the mediation of the
world the delights springing from like souls in society; how
it could apply to itself the grace of its Deity, and this with
a sensation of a love involving connection and dependence;
and so likewise, how moral actions could exist, since there
can be nothing moral in them, except that the perceptions and
appetitions of the soul are harmonious and concordant with
 PSYCHOLOGICAL TRACTS.

the modes and motions of the body; or, if souls cannot be

affected or defiled by their body, whether therefore all souls
are of a similar quality,-all these points I certainly do not
know; and were I credulously to adhere to a belief in mer~
dicta, I would stili be in the same ignorance. This absolute
independence inverts all rational philosophy, and either it
must be rejected as among occult qualities, or the whole moral
world and all moral actions whatsoever, and also the depend­
ence of effects on their causes, must be pronounced occult qual­
ities, both in the general and in every particular. If in place
of proof, conclusions such as these were to stand as. irre­
proachable, or, as the saying is, as inscribed on Jupiter's tables,
vain labor would it be for posterity, and fruitless of res.ults,
for men to devote themselves to penetrating into qualities.
Better then would it be that all who have hitherto given sleep­
less study to the discovery of causes, or have exhorted their
posterity to a like toil, besmear their papers with blotches of
ink.
17. Ill. That the soul would represent to itself perceptions
and appetitions, in the same way, if there were no body, or no
visible world. In other words, that its state would be unique
and always identical and absolutely the same, both in the body'
and the world, and outside the body and the world, inasmuch
as it would represent to itself its perceptions and aPI?etitions
in the same way in the one case as in the other. I am afraid
that it also involves that the soul is neither in the body nor
out of the body; neither in the world nor out of the world;
or, that it is universal, and in no respect dedicated or joined
to its body; or, that wheth~r it be present therein or absent,
it amounts to the same thing; or, that new souls are being
supernaturally created every day; or, that they were all created
from eternity; and that they subsist in the same supernatural
mode whereby they came into existence; and' consequently,
that a like predication would apply to a body formed according
to the same harmony. Meanwhile, since, in such absolute in­
dependence I can comprehend neither a connection nor a
cause, so neither ca,n I comprehend any effect. Hence I am
 HARMONY BETWEEN SOL'L AND BODY. 39

induced and compelled to dismiss it, too, like the rest, as being
like the substance of some other world, among occult qualities.
18. IV. That this force is bound to observe certain laws.
Consequently, that there are laws of perceptions and also of
appetitions,' and that the law of sensations contains the essen­
tial de terminations of the soul. From the indications of argu­
ments, which are as many in number as are the actions of the
body, it is an evident and clearly ascertained truth, that in the
soul there are laws of perceptions and also of appetitions.
And since the soul is conscious of itself and of the actions of
its body, we have no need of any particular providence in order
to comprehend these operations. But there remains the diffi­
culty, Of what nature are these laws, tnat they should be con­
sentient with those' in the body? We are also aware of the
fact that the soul's force or actuality is bound by laws and
rules, within which, and to which, it is limited; and so I do
not very weH see what its representation of the universe can
be. But when nothing more is discovered to us than that
there is in the soul force, perception and appetition: and
likewise sensation, essence and determination; and that each
of these has its own laws; our wisdom reaches no further
than experience. Moreover, for knowing these things there
is no need of consulting any system as our oracle. To pro­
ceed: The rationality of the soul does not consist in the con­
sciousness and perception of the actions of the body and of
ourselves, but in the ability of the mind to connect them, and
thence to draw conclusions, and wisely deduce the quantities
and qualities latent in their causes. For we know that there
is no appetition without a cause, nor any cause without con­
nection with a prior cause; and consequently that there is a
connection of causes antecedent to our appetising that which
we perceive. Rationality, therefore, consists not only in our
being conscious that we perceive and appetise, but in our
being able to investigate the connection of causes, and thence
to conclude what ought to be appetised, and be transmitted into
the will, by the medium whereof it goes into action and effect.
Thus the effect of rationality is first lost, when, by frequent
 PSYCHOLOGICAL TRACTS.

use and custom, we contract a habit, so that, without any ex­

amination of causes, we are in appetition as soon as in per­
ception, in will as soon as in appetition, and in the effect as
soon as in volition; and so forth.
19. That there is a law of imagination which has some
reason in the law of sensation; and likewise the reverse. Im­
agination, therefore, by its laws, would depend on sensation;
and yet the condition of sensation, which involves some com­
munication, could not have obtained in a state when each was
independent, inasmuch as ideas and images are, to use the
common expression, the immediate materials of the organs,
and the organs belong to the body; or, inasmuch as the afore­
mentioned ideas are harmonious with perceptions, just as the
motions of the body are harmonious with appetitions.
20. V. That God has pre-established a harmony between the'
soul and body, in that He has joined to the soul a body wherein
can exist a series of motions consentient with the percepiions
and appetitions of the soul. It is quite clear to all that there
is a harmony of soul and body, and that the actions of the
one follow, as by connection, from the perception and will of
the other. But a mind desirous of investigating the connec­
tion or commerce, has no wish to stop in trivialities, or to be
under the dictatorship of the senses. She demands a system
that shall indicate, or estabJish the possibility of it being indi­
cated, what the harmony is and what its nature, and also
what the commerce is and what its nature. There is no dis­
pute as to the existence of the harmony and commerce, but
what the mind longs to receive is the answer of the wise
respecting their nature. No one disputes the fact that the
eye sees, but the enquiry is as to how it sees, and what is the
nature of its forces, laws and modifications, and of the con­
centration of the rays in their passage to the retina through
tunics, humors, uveas and irises. Everyone is aware that the
eaT hears; but what needs explanation is how it hears, and by
what instruments and means it takes in the modulation of the
air or sound. That there is a harmony of the modulations in
sounds, is a fact universally known and widely proclaimed, but
 HARMONY BETWEEN SOUL AND BODY.

as to the nature of the harmonic laws and ratios, and their

causes, this must be followed up by experience and the in­
tellect. So, in the system, what is desired is, that it shall
unravel this question as to the nature of the harmony, or shall
interpret it as a matter hitherto obscure. But the answer of
our wise man is that there is a harmony, and that God has pre­
established this harmony between the soul and body! In this
way does he dam the stream and stop up the fount, and at
once extinguish and put to death all desire and hope of knowl­
edge; and he utters the pronouncement that harmony is pre­
established, or, what amounts to the same thing, that pre­
establishment is an occult quality. If Themis* had given out
from her oracle a response concerning the first entities of
the world, that they were atoms; and that in these atoms were
an essence and forces the laws whereof were occult; and that
nevertheless there was a pre-established harmony between
the atoms and the compound entities of the world; would
not a riper age, busied with the work of penetrating into the
qualities of things, hand over the whole story as material
for their players to make up some fable about these atoms
that would be suitable for comedy and the stage? And would
they not give it to Media for renovation, as was done with
the useless and worr.out body of }£son?t The cultivators of
this system terminate all knowledge of their microcosm in
their own peculiar harmony; and they build a hedge in front
of wisdom lest any man turn his mind to the soul's qualities,­
which, like the harmony itself, must needs also be pre­
established and occult. And if perchance there be one who
is unwilling to stand at the threshold as a perpetual door­
keeper, but will knock at the doors or dare to enter the build­
ing, there will be no lack of command that he keep away
from the sacred portals and betake himself afar off as one
profane.

*Themis, the daughter of equity. She succeeded Earth as

Heaven and Earth, was the god­ the oracle at Delphi.
dess who presided over the order tThis story is told by Ovid in
of things as established by law and Metamorphoses, Book I, Fable 2.
 PSYCHOLOGICAL TRACTS.

21. But since the fact that there is a harmony, and that it
actually exists, is among things already known and publi~hed,
the system goes on to say that God joined to the soul a body,
wherein might thus exist motions consentient with the per­
ceptions and appetitions of the soul. This cannot be far from
the truth, since the fact that the body acts out and effects.
what the soul desires and appetises, cannot escape anyone
who is conscious of his own being; and also the fact that
actions and effects are harmonically concordant and consonant
with their means and causes. But the independence spoken
of above draws the mind into perplexity as to whether we
ought to assume a harmony of this kind, which in two sub­
jects and substances, shall be concordant at every moment and
in every way, and this without any connection and dependence
except only "as r-espects the specification of perceptions and
the continuity of the time in which they are contingent with
the motions in the sensory organs.":j: And since there are in
the soul most constant laws, and a unique force that produces
and represe"nts all things; and likewise a harmony that is con­
stant because pre-established by the supreme Deity, I do not
kn9w how they could meet together in some third term; or
how the mind coutd -so unanimously conspire with its body
in things inharmonious and dissonant and entirely alienated
from the whole moral world, as to perceive disharmonies as
consonant with itself, appetise them, pursue them, and follow
them into the very act. And unless the Almighty had ad­
joined to the mind a body of like nature as the harmony or
the soul, how could the one co-operate with the other? Would
there not thus arise a disharmonic harmony, or a discordant
concord ?-the soul remaining continually in its own state,
obsequious only to its own laws and not to the laws of an­
other. Unless indeed there be assumed in the soul none but
a completely passive power wherein could be represented all
things in the universe; and not an active force which, from
itself, would produce and represent sensual ideas, perceptions
or appetitions, of which we would be made conscious by means

:j:Wolff, Psychol. Rat. 620.

 HAR~lONY BETWEEN SOUL AND BODY. 43

of motions in the body, or of modes and mutations in the sen­

~ory organs. Therefore, these positions also are precipitated
into the same lake of ignorance and oblivion, or the same oc­
cult quality, as the harmony itself.
22. VI. That GCld has not pre-established appetitiolls in the
SOtII, but only a harmony between the motions excited in the
body by means of impressions made on the sensory organs, and
the perceptions of the soul; or between voluntary motions in
the body and the appetit'ions of the soul; but still apart from
any real dependence upon the body. I do not call for an ex­
amination as to whether this is in agreement with the afore­
mentioned and pre-established propositions; nor is this the
place for such examination. I wish merely to consiejer the
number of occult qualities here met with, that is, the number
of qualities which, according to the suppositions and imposi­
tions of this system, must forever remain unknown. Mean­
while the conclusion is made, that in the soul there are per­
ceptions, but that appetitions have not been pre-established
therein; or, that in the soul there is something that is not pre­
established, and this, despite the fact that the producing force
is unique; and that this something nevertheless belongs to the
mind or is in the soul. I know not whence appetition can
come unless there be previous perception; nor whence will,
unless appetition precede; nor whence all these, unless there
.be a previous force. If, then, there be a harmony between
modes in the sensory organs and the resultant motions in the
body and appetitions in the soul, it follows that the soul ap­
petises or wills nothing by herself, but only by help of the
organs, and that left to herself, she has no determination or
will: or, that she appetises or wills all things universally, and
that left to herself, she has determination and will to all things,
or to nothing in particular. At this .. rate I do not com­
prehend what it is in us that appetises and wills what is
morally good; and what it is that dissents with the body and
fights it; in a word, what it is that desires heaven; that de­
sires a gracious deity; that feels love; what it is that seeks
after wisdom and longs for it; what, that quickens perception;
 PSYCHOLOGICAL TRACTS.

what, that .gives delight in perceptions, and so forth. To me,

these expressions are utterances of an ambiguous oracle, so
long as I am in ignorance as to whether appetitions, unlike har­
mony, are not pre-established, but arise by means of im­
pressions made on the sensory organs; and so long as the
supposition remains, that a harmony is pre-established by God
between all the motions of the body, and the like appetitions,
of whatever quality they be, in the soul; and so long, more­
over, as I am in doubt as to whether it is possible to have
harmonies in two subjects which shaH be actually consentient
at every moment and in every mode, apart from any de­
pendence upon each other. The settling and explaining of
these occult qualities needs the services of an augur.
23. VII. That material ideas, to which answer sensual ideas,
depend on the impressions made by sensible objects upon the
sensory organs; and that 'lIolunta".y motions which anSlver to
the appetitions of the soul, depend on the motions of the nerv­
ous fluid flowing into the motor fibres. These points are in­
cluded among the matters of moment that are to form the
special subjects of my Transactions. I, therefore, pass on to
the following:
24. VIII. That by virtue of the mechanism of the body, ma­
terial ideas of sensible objects give rise to motions answering
to the volitions and appetitions of the soul; and this apart
from any immedia>te extrinsic determination. On these points
also I shall treat when I come to the mechanism of the body
and of its motions.
25. IX. Consequently, that from the series of motions in
the body, a reason can be l'endered why perceptions and appe­
n'tiolls arise in the soul, and why they are of a given nature
ra~ther than of some other; and the reverse. And that the
presence of material ideas in the brm'n contributes nothing
whate'uer to their production. I might surrender to the belief
that from a series of motions in the body a reason may be
rendered why perceptions of one kind or another arise in the
soul, were it not that I am also asked to believe that the
presence of the ideas of the sensory organs contributes noth­
 HARMONY llETWEEN SOUL AND BODY. 45

ing whatever to the production of these perceptions; for what

the one position binds the other seems to loose. Where that
reason can be, that is to be rendered for the origin of per-
ceptions and appetitions in the soul, I know not, inasmuch as
the presence of the' aforesaid ideas contributes nothing what-
ever to their production. The added clause seems to involve
a contradiction, especially when there is independence, and
neither acts upon the other by any connection, whether of
contiguity or of continuity; and yet, according to the state-
ment premised above [n. 19] the law of imagination must
have some reason in the law of sensation. Suppose the rea-
son to be that ther.e are similar laws and series of perceptions
and appetitions in the soul, as of motions in the organs and
the body. What then is the reason that the one acts almost
simultaneously and in an instant with the other ?-unless there
be a connection and real dependence, and a resultant con-
sensus. And what is the reason why we appetise to-day what
yesterday we were averse to ?-unless there be a connection,
and unless the one really dispose the other to action conform-
able to its nod and arbitrament. What is the reason why the
will comes first, and enjoins motions on the body? and like-
wise, that the soul obeys the motions of her body, even when
she herself pe,:ceives the contrary?-unless there be a real de-
pendence and connection. And again, what is the reason why
perceptions and appetitions, and the motions corresponding
thereto, are never wholly identical and alike in one animal
subject as in another ?-unless there be a connection and a
mutual action of body and soul. What is the reason why,
from frequent repetition of actions and from custom, the soul
contracts a habit and instinct as it were, of perceiving, appe-
tising and willing, so that, al1 unawares as it were, she spon-
taneously recurs into like motions ?-unless there be a connec-
tion, and unless the one affect the other. Where else than in
a connection, must be sought the rea~ ~hy there. is so
marvel10us a correspondence between the two in respect to
causes and eff~ts? What can be "th";harmony b~en them,
if t~-;;ne lives independently of theother? Whe~~es
 PSYCHOLOGICAL TRACTS.

their concordance and consensus? Acute indeed must he be,

and capable of discerning affections in a vacuum or nothing,
who can discern the presence of causes and effects, and at the
same time their independence. For myself, I confess I am
prevented from even conceiving of an imagination so acute.
26. X. Furthermore, that all these operations can be under­
stood without supposing any action of the soul upon the body;
and that they are all effected naturally; and the commerce be­
tween soul and body can be explainea in an inteUi"gible manner
by the very nature of the soul and of the body. With what
words these operations can be explained, and by what reason
they can be understood, provided we suppose no action and re­
action of the soul upon the body, is, to me at least, a mystery.
If the matter is to become intelligible by' the very nature of the
soul and body, then these natures must first be defined. And
if the definition be given that, in the soul it is a motive force.
unique, proper, and representative of the universe, this nature
with its force is still one among those occult qualities which
we recounted above; and likewise I do not well perceive what
can possibly be the nature of a single force having a single
limit and end and no part, and this in a thing most sirr..ple,
which exists and subsists from nothing, and in its own prinCi­
ple, and which is separated from the world. If the nature of
the motions in the body be the sum, aggregate or product of
numerous motor forces; or, if it consist in a series of modes;
or in modifications; then, granting the $ystem, I yet do not un­
derstand how the commerce between soul and body can thus
fall within intelligent apprehension. For the mere word "na­
ture," or "forces," or "modifications" contributes nothing to the
understanding. But these points will have to be unearthed by
the ingenuity of other men; to me the whole thing is an occult
quality.
27. That never/1heless, the necessity of the motions in the
bod)', that answer to the appetitions of the soul, does not
detract from liberty being in the soul. As to this alro, it being
a matter that requires deeper investigation, I have decided to
give it special treatment in a sepaTate Transaction.
 HARMONY BETWEEN SOUL AND BODY. 47

28. XI. Lastly, that the mechanism of the body 1S tncom­

prehensible, but yet is not devoid of probability. Here is the
culmination of the system,-that these motions with their
forces, determinations, laws and series, are alI incomprehensi­
ble but conjecturable! As a consequence, all the properties
predicated of them are occult qualities; for the mere fact that
they are called natural is not enough. What service then has
this so famous system performed? and what does it involve
other than that all the laws of our kingdom are unknown to
us, and that we can learn only that they are? and also that the
book of natural statutes and laws is kept well guarded and
ever closed? Nor, so long as the system acts as guard and
sentinel, can it ever be unlocked or its pages opened; and
all who shall dare to break the lock of this volume or sunder
its chain. must suffer the pains of Tantalus.
29. Unless conjecture deceives me, we are warranted in
supposing that the principles of the aforementioned s')'stem
have been dmwn from the caletdus of fluxions or infinities,
called the differential and integral calculus, where the differ­
ences equal nothing as it were, while the integrals, both con­
stant and variable, denote motion, times, dimensions, lines,
areas or bodies. And since there is no comparison between
the indefinitely small and the whole, inasmuch as the one is
like nothing while the other is' a quantity or quality, hence
there is assumed in the soul a harmony and a ratio of laws,
similar to that in the body; not unlike as in the above men­
tioned analysis, where the ratio between the differences is as­
sumed as being the same as between the integrals; and, al-.
though there is no dependence of the one upon the other,­
there being no possible ratio between a differential and an
integral,-yet the two can be joined together by analogies
and harmonies, and the one can be combined in calculation
with the other. Thus they can enter into the same equation
and analysis, and so from the one can be elicited what is in
the other, or what is the value of the other. But an argu­
ment drawn from the calculus and pure analysis is not valid
as applied to real entities.
 PSYCHOLOGICAL TRACTS.

36. But lest I seem desirous only of derogating from the

credit and authority of principles that have been brought
forth, like clever offspring, from brains and judgments trained
and cultiva,ted, and whose opinions and sayings are taken up
and adored as so many oracles, it is incumbent on me to de­
clare truer principles. For it is not proper that one who acts
as an examining judge, shall determine a question unless he
be well learned and skilled in the law, and be in a position to
plead a cause of which he has knowledge. In our smaller
works, therefore, and in our Transactions, it shall be our labor
to demonstrate the nature of the harmony existing in the
animal microcosm, together with its forces, laws, series and
motions. Then, you also, my readers, shall sit in judgment
as to what service I may thus have performed.
31. Now since I have indicted the aforementioned sys­
tem;-wherein so many qualities, and indeed almost all, are
assumed as pre-established and incomprehensible.-and have
charged it with the crime of leading direct to ignorance of
things, it is necessar}' that we bring before the court for ex­
amination according to the principles of the system, some gen­
eral action or effect of the body and soul,. that thus it may be­
come evident and be made more clearly manifest whether, by
proceeding according to the rules systematically laid down, we
are led to a knowledge of its causes, or are led from light and
knowledge to darkness and ignorance. The truth will shine
forth from the examples.
32. There is no affection more familiar and widely felt in
the animal kingdom than the desire of venery, or that love
which, when legitimate, is called connubial. The question then
is, From what natural principle and cause does this love take
its origin and derivation? If we are to remain continually in
principles, the systematic answer will perhaps be that it arises
from a force of appetition in the soul to which corresponds a
similar motion in the body, in agreement with laws that are
natural and with a harmony that has been pre-established be­
tween soul and body; or, what amounts to the same thing,
that it arises from an occult force of appetition, to which cor­
 HARMONY BETWEEN SOUL AND BODY. 49

responds a similar but incomprehensible motion in the body, in

agreement with occult laws and with a harmony that to us
is also occult. Consequently, it is an instinct, the effect of
which we experience, but the subordination of whose causes
from their first to their last we are ignorant of. A further
question is, From what causes does it actually exist, and by
what means is it derived into the body whereby it passes into
the effect? The answer will perhaps be, that it is by means
of "material ideas, to which answer sensual ideas, and which
depend on the impressions made by sensible objects upon the
sensory organs;" and that in this way there arise "motions an­
swering to the appetitions of the soul, and [which depend] on
the motions of the nervous fluid flowing into the motor
nerves,"-but apart from any real dependence of the appe­
titions of the soul on the motions in the, body, except that
they are harmonically inter-correspondent. Still another ques­
tion is, Whence comes this instinct that it should pass over
from perception to appetition, and so forth? It may be an­
swered that by the soul's proper and occult force it comes to
perception; from perception, by occult reasons, to appetitions;
from this, by an occult law, to volition, of which latter there
are occult series according to which the instinct is produced.
Thus to this instinct, by means of an occult and pre-established
harmony, there correspond an occult series of motions in the
body, arising from occult and incomprehensible forces of the
body, according to an occult nature of both soul and body.
Thus, whithersoever we advance our step we are brought to
a stop in words and characteristic symbols which, being of an
occult quality, have no sense and toa wise man, mean noth­
ing at all. For what is force, reason, law, series, harmony,
motion, without a knowledge of its quality? What, but a
sounding word the meaning whereof, we must unearth else­
where, from qualities of a like denomination! But whether
they apply in the present case, and how, cannot well appear to
the mind, so long as the forces, motions, laws and series in the
body are incomprehensible,-and still Irore incomprehensible
I~lUSt be their similitudes in the soul, which harmonically corre­

4
 PSYCHOLOGICAL TRACTS.
5°
spond, and which exist in an impenetrable force representative
of the universe; nor can it well appear, so long as this force is
the force of a soul independent of every extrinsic medium,
and on which, as being a pure substance and produced from
nothing, these qualities are impressed supernaturally.
33. Since in every answer, immediate refuge is thus taken
to asylums of ignorance, we cannot know what importance, or
what merit and trust, is to be attached to these principles; or
whether a thousand similar principles might not be set up,
provided only the soul be given scope to delight and indulge
herself in her own ideas, and permission to make up fictions.
And if faith and authority are added to things unknown, and
to remain unknown, they will be received as so many prophe­
cies, oracular utterances and Sibylline leaves; which often have
greater weight than the clear proofs of evidence, since one
neither can nor dare dispute them. In this way they seduce
and captivate a mind that is not furnished with any power of
arguing by a series and connection of causes, or with any. great
amount of rational philosophy. And then fruitless and vain
would be the hope of ever seeing in public light a rational psy­
chology, or of ever searching out and bringing to view the
causes latent in nature's more occult sphere, by means of the
numerous facts and the exquisite experiments, made with so
great study, with which the world now abounds.
34. What. I ask, would the ancients think, could they rise
from their ashes, or lift up their heads from their urns and
tombs, and again visit the learned world, were they to hear that
they had lost their cause, and that, agreeably with the view of
more modern schools the pronouncement had gone forth that
there is a pre-established harmony, a substance consisting of
nothing, and a force implanted and independent, and yet co­
operant! that in things non-extended there exist qualities truly
similar to geometrical qualities, and that infinities can be
fictioned in things non-immaterial! and that there is a vacuous
universe wherein bodies float about geometrically and me­
chanically in accordance with their own inscribed laws!
or that there are as many occult things as there are things
 HARMONY BETWEEN SOUL AND BODY. 51

invisible! Would they not take issue with our schools, and
impeach us by natural and rational law, on the ground that we
have banished their monads, and in their place have sub-
stituted many things equally occult?
35. If they could pass over to our time or age, or if the
span of their life could be transferred to our day, they would
indeed wonder that the present age should be so eminent in
experiments and so enlightened by the facts of experienee as to
proclaim that nature's every measure and mode is now un-
earthed, or that the whole of nature with her hidden !'ecrets
and a-rcane mysteries is now laid open to· the learned world;
and that nevertheless, excepting her face and clothing, nothing
of nature as yet stands forth in open day; that she still lies
hidden in her causes, and indeed more deeply concealed than
when, in a less experienced age, she covered her whole counte-
nance!
36. M eanwhile it must be admitted that our contemporaries
have left no way untrod, nor any throw of the dice untried, in
order by experiment and actual proof, to elicit the forces and
causes of active nature from her world and its phenomena;
and that in matters of experiment the learned world is so
effective, that in these respects they have earned the palm of
victory above the ancients.
The ancients hardly touched the first threshold of the
heavens, while modern astronomers, looking from our ear~h,
have examined and thoroughly surveyed their hidden depths.
WIth a sight made keen by glasses, they have penetrated to the
moon and wandering stars, and to their shades, their valleys
and their mountains. They have looked into the satellites
alld encirclers of the planets. They have numbered the spots
on the sun. With their intellect they have foHowed up and
discovered the axillary or diurnal rotation of our earth, and
also its annual course and gyre; and they have found that the
sun is stationary, even though this is denied by sight and ap-
parent experience; and the vulgar still swear to the motion
and rotation of the sun, and the simultaneous daily motion of
all the stars,-as though they swore according to the faith
 PSYCHOLOGICAL TRACTS.

and dicta of their senses only. To us at this day, as the

poet sings:
"The doors are opened,
And the golden halls within come clear to view,"*

that is, the halls of Olympus, wherein, if we may be allowed

to make the comparison, the ancients wandered like strangers
and guests.
How mighty are the labors that have been devoted to the
searching out and evolving of these discoveries by such as­
tronomers as COPERNICUS, KEPLER, GALILEO, TYCHO BRA HE,
LA HIRE, FLAMSTED, HEVELIUS and others! men deserv­
ing to be lifted up to their own sky with manifold honors
and resounding praises! in whom the praises bestowed upon
the ancients become dim and are overshadowed! Had these
men lived before their times the ancients would surely have
offered sacrifices to their shades, and instituted those honors
which they have earned from us their immediate offspring.
37. To what height have not the labors of the geniuses
of our age raised geometry with its measures, and analysis
with its ratios! It stands on a pinnacle and summit so high
that it is scarcely possible to go higher; and from there, as
from a lofty elevation, it beholds with extended gaze the
.-:ountries and spacious fields that lie beneath; and especiallJ
those three broad and magnificent kingdoms of nature, the
mineral, the vegetable, and most of all the animal, which it
longs to visit that it may there exercise its art and s'.:ience.
There is nothing it more greatly values and desires than the
privilege of being present in the councils and secrets of the
empress and queen of these kingdoms,-even nature herself
ever bound by her rules and modes. For their science is
cleverly and ingeniously skilled in the art of reckoning ratios,
numbers and symbols, and of calling even forces and laws into
its calculation, which it sets forth in ordered and practical
form and quickly solves; so that, to use the words of the
poet,

*Ovid, M eta. iv, 762.

 HARMONY BETWEEN SOUL AND BODY. 53
"By devious ways it knows to split the farthing to a hundred parts."t

If the illustrious ARCHIMEDES, so greatly esteemed by his

fellows, and easily their prince; if EUCLID, the most eminent
man of his own and following ages, in natural endowments
and the keenness of his judgment, who shed light on things
by a genius of his own and not of others, and who was the
parent of so noble an offspring,-if these men were living
now, how intensely would they have loved our age, and taken
delight in the geometers of our day; especially in LEIDNITZ
crowned with laurel by his compatriots; in NEWTON, the most
eminent among his countrymen, who has deserved the honored
badge of achievement whereby his authority is acknowledged;
and also in the two B£RNOULLI, and many other mathema­
ticians who either have founded the analysis of infinites or
fluid points, or have learned and cleverly applied themselves
to the Euclidean or Archimedean art; of which science the
ancients have given us but the slightest foretaste and the
earliest fruits. In geometry, therefore, the ancient and the
modern world are both deserving of our praise. Both ages also
have labored for ever to eternalize their writings
"By carved word, and story writ in history's page:'*

38. It would take many pages to go over all the arts and
sciences which have been lifted up by our age almost to the
height of Pindus, whether those which it has refined after
resuscitating them from the tombs of the ancients, or those
which it has conceived and brought forth from its own Min­
erva and its own brain.
V';orthy of mention are the advances in the art of optics,
whereby ,ve of a later age have learned so to arm our sight
that we can penetrate into the occult forms and images of a
world too pure for the sight of the eye; and, in detecting the
smallest things of nature, can avail ourselves of a sharper
light; in a word, can make objects more nearly present before

tHorace, Ars. Poetica, 326,

*Horace, Odes, IV, xiv, 4.

54 PSYCHOLOGICAL TRACTS.

us, and can shorten distances. We know how to make and

polish lenses and glasses, called microscopes and telescopes.
By these instruments the eye can turn its sight to the most
minute animalcules, and in them can fix its gaze on objects
which formerly were smaller than the least ray of its organ.
By their aid, innumerable objects now come under our eyes,
about which the ancients were in the dark. We can now meas­
ure by our sight, the bodies that wander around the sun; earths,
like our own, which are spread about in its vortex, and also
their companion moons, together with many other phenomena
which to the ancients were all unseen. But the mere mention of
these things would fill two or three pages. The fact that we
of this day are more keen sighted and sharper visioneCl than
the ancients, is due not only to the English, but also to the
French, the Germans and the Italians, among whom have lived
men famous for their inventions and arts, and who are too
secure in their own achievements to have need of me as their
herald.
39. Our contemporaries, moreover, have drawn rational
philosophy away from its trivialities and the dust in which it
seems to have lain for so many ages past, and have brought it
to a more enlightened field of contest and a nobler arena.
The one who seems to have taken the prize or.palm of victory
in this field is that eminent philosopher of our age CHRISTIAN
\VOLFF, who in these contests defended, not an empty title nor
a fame acquired under the shield of some renowned athlete,
or, as the saying is, under a lion's skin, but a fame won by
his own martial courage.
40. It now remains for us to approach nature,where she
lies hidden in her invisible and purer world; and no longer
merely to celebrate her sacred mysteries, b1.\t, to invite her
into our bridal chambers. For she is now well nigh un­
clothed and revealed in open day. Rational philosophy has al­
ready taught us the nature of her forces, causes, modes, rea­
sons, laws, series, connections and so forth. Geometry with
its analysis has taught us the nature of her numbers, measures,
degrees, moments, figures and dimensions; 0l'0cs the nature of
 HARMONY BETWEEN SOUL AND BODY. 55

her form, countenance, and clothing within the sphere of rays

that are less than the organism of our sight; physics, chemistry
and experimental psychology, the nature of her motions, ac-
tions and effects, both in the elementary world or atmospheres,
and in the triple kingdoms of that world. No longer can she
flee the keen vision of the learned of our age, nor conceal her-
self in her qualities, and thus escape us. She has now hardly
a covering wherewith to veil and girdle herself. Already she
awaits from our age a man of genius, trained by experiments,
disciplined by the sciences and study, and possessed of the
faculty of searching out causes, of pursuing the argument by
connections, and of making determinate conclusion according
to the series; to whom, in our day, as I think, she will betroth
herself; and I prophesy that she will then yield to the darts
of love and join him in covenarit and in bed. Would that I
might scatter the nuts, and head the bearers of the torches!*
Ill.
41. The mind does not accept it as proved that the s01l1 is a
p14rely simple substance, unless it know what simple substance
is. The atoms of the ancients have been exiled and driven
forth from the field of the learned world; for they have now
become obsolete, obliterated by their mere age; and their
memory is preserved only in our annals. In their place monads
and simples have been adopted as the primitive entities of the
world. These are now so widely proclaimed, that our pulpit~
and professorial chairs resound with nothing but simples; the
spectators applaud the sound and show their favor by unani-
mous voice and approval; and were I to add my applause to
theirs, I do not know that thereby, there would be any closer
approach to the estimation in which these simples are held, so

*The allusion is to the custom as a torch bearer (Ovid, M eta. x,

at Roman weddings. The bride
was led to the home of the bride-
groom in a night procession which
was preceded by five torch bear-
ers,-though allusion is sometimes
made to the bridegroom himself
16; Plautus, Cure I. 9). After
the bride had been led to the
bridal chamber, the bridegroom
scattered nuts to the boys in the
crowd. ,See Virgil, lEneid, viii,
30; Catullus, lxi, 120 seq.
 PSYCHOLOGICAL TRACTS.

long as 1 remain in ignorance of their quality, and thus, like

the rest, bestow applause on a mere sound.
42. We are also confused at the variety of the monads and
simples, which are made up to be equal in number to all the
essences and substances that are purer than the o'rganism of
our senses. As soon as we betake ourselves from an effect
to its cause we immediafely fly to simples as asylums of refuge,
and from there give our answers, concentrating in simples
almost all the qualities that we have ever observed in the
effect. Rational souls are held to be simple substances [Wolff,
Ps}'chologia Rationalis, 645] ; and in order to assign to them
attributes, essentials and qualities, they say that "these sub­
stances are endowed with intellect and free will" [ibid. 645].
The souls of brutes also are said to be simple substances lib.
753], wherein is "an analogue of reason" lib. 765] ; but which
are devoid of intellect and free will [ib. 761, 763]. So like­
wise spirits, howsoever numerous, or whatever their quality,
are all referred to the class of simple substances lib. 658, 659].
The elements and primitive entities of the existing world are
also pronounced simple substances [ib. 644], to which are
adjoined their own proper attributes and essentials which are
"ever the same, while modes successively vary" [Ibid Onto­
logia, 770] ; and consequently are "enduring and modifiable"
[ib. 768], or "are the subj ects of intrinsic determinations, con­
stant and determinable" lib. 769].1n a word, according as
they observe series of things in the world, so they vend about,
and assume an equal number of simple substances, in which,
as their principles, there shall be the analogue of similar
series. To every such substance in general and in particular,
they attribute conatuses, forces, determinations, laws, series;
or, what amounts to the same thing, some ratio or analogue
of these qualities; besides many other things, all of which
have to be comprehended and represented to oneself purely
and analytically by the bare faculty of intellect and imagina­
tion. They assert that all entities and substances of this kind
were created and produced from the same origin, to wit, from
nothing [Ont. 691]; and yet in these substances there are
affections, and these are not affections of nothing, but are quali­
 HARMONY BETWEEN SOUL AND BODY. 57

ties agreeing with the essence of each substance. In these

simple substances, they say, there are no parts [ib. 673] ; con­
sequently, no limits from part to part; but that they are all
pure within, and are bare essences with their forces, conatuses
and determinations; and yet they are limited and finited, since
they are natural and are subjected and dedicated to their own
laws and to none others. They further say that they are
therefore not divisible into points or parts, being devoid of
points or parts [ib. 676] ; but if they should be divided they
would relapse into their nothingness. [ib. 697, &)8.] Like~
wise that they are devoid of "degrees" or of "quantities of
quality" rib. 747], and also of moments; or that they are de­
void of dimension, measure-- [ib. 752.]
(Here 16 leaves, or 32 pages, are missing from the MS. *)
72. ---or are utter strangers to the truth; which is usu­
ally the reason why rational philosophy is so often the source
of errors, and why its leaders wand~r further from the right
path than those who place their ultimate causes in causates.
For in causes that are far removed from effects reason fre­
quently requires and demands of the soul faith in the effects
that come therefrom, because in the causes,-as is the wont
with systems of every kind. But this by the way.
73. To resume. In psychologicalt matters one must not at
once and at the very threshold be anxious to enquire into the
soul's substance and its proper forces and laws, that is, into the
causes of effects; nor vaguely declare that, springing imme­
diately out of nothing, it is more simple than any natural sub­
stance ;- and then, by a connected series, derive it into effects.
To arrive thus suddenly at the truth of the consequents, must
be the work of a divine mind; for then

*We have assumed that these in physiological matters. If this

missing pages contained thirty
paragraphs; this accords with the
average number of paragraphs
contained in the immediately pre­
ceding and following pages.
t According to the Latin edition,
the reading is, 1,. ;hysiologicis,-
is the true reading of the MS. it
would seem to be a slip for in
psychologicis. Confer the preface
to this little work where Sweden­
borg includes it as one of his
"Psychological Transactions."
 PSYCHOLOGICAL TRACTS.

"The seeress dark, unmindful of her sayings vague":j:

will speak with prophetical mouth, as one who clearly discerns

the future.
But let us dismiss these deeply sought principles, and con-
fine our enquiry to the question whether the soul is within the
world, that is. within the circuit of nature; as opposed to the
opinions of our contemporaries and indeed of the leaders of
modern philosophy, who have banished her from the world,
and who declare that she. would be the same were there no
world or no nature. As soon as it is proved that the soul is.
within the gyre of nature, or is an entity of the purest world,
that is, of heaven, then, with the guidance of philosophy, we
may be allowed to enter upon and follow up the question as
to the nature of her motive causes, potencies, laws, series and
substances; likewise, by what connection, relationship and
necessity she conjoins herself with the organs of her lower
seat, that is, with the series of her body,-series which she
seems to have received into the closest affinity and proximity
with herself. That in her microcosm, it is the soul that holds
the helm of empire and the place of eminence, she herself de-
clares; and likewise that she provides for the fortunes and wel-
fare of her body, and commands every least point in its opera-
tions, which flow from the will or instinct as though without
previous decision.
74. Now that the soul is in the world, and within the gyre
of nature, is evident from the fact that she is in her microcosm;
for they who class her as among the entities of no world, place
her no where; they seem to desire to expell her not only from
the world but also from her own kingdom. That she is en-
closed within the walls or limits of her kingdom, that is, in
her body, beco:lles clear from the fact that, from the first
moment of the nascent embryo she begins to preside over its
diminutive body, and puts under her own authority all the
parts and connections, both in the womb and from the cradle,
that is, from the first and most tender period; she at onCe'
takes the helm and sits as it were in the stern, and guided

:j:Ovid, M cia. vii, 760.

 HARMONY BETWEEN SOUL AND BODY. S9

by her sight, or the signs of the way, she directs the whole
course of the vessel; or, as soon as she begins to act, then,
from the first thread, she at once proclaims and makes her-
self the cause, the chief and the judge; and she forms her
public state, and guards as her own wirh watchful care, the
effects in the body; that is to say, she first watches over those
effects that follow naturally, and then, as the body grows,
she forces its affections within the sphere of her own reason.
That she is studious of the affairs of her world and looks out
for its welfare, is not unknown even to our senses, which
borrow from her as their effective cause, that is, from her
desires and decisions, the beginning of their own modes or
mutations.. It is clear therefore from our consciousness of
effects that she presides over her body and is associated with
tb.at:-·tiody; or, that she is enclosed in her brains, and girded
about and enveloped with the bones of the cranium. That she
is, the constant companion of her body and follows it from
place to place, even to the ends of the world, to the Indies or
to Persia; that she sails with us from every port, and, if you
please, through the boundless ocean, nor ever deserts her
natal kingdom or native country,-this can be assuredly in-
ferred from every effect, action, sense and desire, and from
the force, determination, and mode of the will therein.
Wheresoever thou art, there is she in the sharing of thy
works. She is conscious of all thy motions. She is thine,
and none other's. What is thine is also the soul's; and what is
the soul's is also the body's and thine. What is pr~ica~f
thee, is predicated of one unanimous subject, that is to say, of
the soul and the body jointly. For cause and causate, efficient
and effect, conatus and motion, will and action, the first in a
series and the last,-all stand for one cause; and the whole
microcosm is one single series, although made up of innumer-
able other series, connected and unanimous. And since the
connection is of such a nature, therefore, all the parts draw
a common breatl;!; they live simultaneously in the series and
the bond; each part is sensitive, nor is there a single mem-
brane,-provided only it be in the connection,-that is not
sensitive when touched. If the general weal is in any way
 60 PSYCHOLOGICAL TRACTS.

threatened with ruin or convulsed; or if a single part fails or

decays, the soul, immediately aware of this, is saddened and
grieved; and she brings what aid she can to the tottering,
falling or dying republic over whose goverance she presides.
In a word, soul and body are conjoined in such great friend­
ship that, while they live together, there is nothing that"'belongs
to the part but belongs to the whole. Therefore, the soul
which thou carriest with thee is enclosed in her own place and
world whithersoever thou goest,-but there she resides in her
own court, being in the supreme place. It follows, therefore,
from the above, that the body is in dependence on its soul, and
·the soul iil dependence on her body; and that the latter is not a
substance purely simple, and thus an imaginary something, of
which neither place nor connection nor extension can be predi­
cated; consequently, she would not be the same if there were
no world or no body.
75. That the soul is within the circle of nature, and in our
world and body and thus in place, follows still more evidently
from the fact that she cannot be loosed from the coils of her
body until, by the death and final doom of the latter, ItS bond
is broken or untied. As soon as this body has lived its day,
then the soul at once soars away and flies as from chains and
a prison house, as though from her own place. And then all
the bindings, nervous and tendinous, straightway become
flaccid; the membranes and cords are laid prostrate; the
powers of the rimscles fail; alJ the heat and continuity of ten­
sion in the blood disappears; consequently all the bodily sensa­
tions which exist in common with the soul, perish, and their
very organs are given over to death. Then, with the loosen­
ing of the reins, the soul for the first time is released from
her guards and departs from her kingdom,-a sign that she is
bound in with her body and enclosed in its little cells and mem­
branous bosoms; differently than would be the case were she
Cl simple substance, which, it would seem, could not possibly

be thus incarcerated, and still less could oc~upy place in its

brain during the period that it is still unstripped of the mem­
branous connections of its body. Therefore, the soul awaits
the last day, of those series which are her subjects and serv­
 HARMONY BETWEEN SOUL AND BODY. 61

ants; and when these lose their natural harmony, then the
body is said to undergo the last struggle, to take the last breath,
to yield up the ghost, and to breathe out its vital aura.
76. When the body has thus finished the drama of its
years, and the soul has lost the use of .sensations held in
common with its body and the organs thereof, the soul then
flies away or migrates as from her palace. But she does
not, therefore, live in exile outside the world; or occupy some
seat above or below nature. On the other hand, gaining a
freer field, she then, in suitable accordance with her own
nature, extends her range into the vast heaven; and verily,
she is raised higher into the heavenly aura in the degree that
she ha-S been formed in he~icrocosm ~re pu;ely and h~,
and;;;-better accordance with the gel!Eine ~tate of thecauses
of-her heaven and her principles. The effigy of her body
with its motions and effects still remains in her, being most
purely impressed on her highly simple and modifiable sub­
stances, as on causes,-not unlike as the figure of a tree with
all its vegetation is impressed on the seed. And whatever habit
or nature of instinct she has contracted by exercises by the
medium of the body, is then represented in the soul to the
very life. If, therefore, under the provident grace of the
Deity and by the practice of virtue, the soul has been so
formed in her body, according to the principles of morality
conjoined with faith, or according to the most constant causes
and the unique truths of heaven,-for the receiving of which
the soul in a state of greater integrity is an adequate subject,­
as to be in the habit and instinct as it were, to will nothing but
what is conformable with those genuine and purest causes,
then she is a most fitting subject, organ and instrument of
heavenly modes, highly harmonic and almost instantaneous.
Thus heaven, which is perpetually vivified by like souls, being
supremely consonant with her, creates for her, ineffable glad­
nesses and delights, with which the delights of the grosser
world, which corpe from impure. mixed, and for the most
part discordant and sluggish modulations, cannot be compared.
But of these matters we shall treat elsewhere.
77. From the above it now follows that the soul is in the
 PSYCHOLOGICAL TRACTS.

world, and that by the mediation of nature she is in connec­

tion with her body and in harmony with her purest world or
heaven; that is to say, that she is within the limits of nature,
and is finite, being on the one hand, bound in with her
microcosm, and, on the other, contiguous with heaven. and
dependent on the heavenly aura; consequently that she is an
entity both of the purer and of the grosser world; and that
by means of the grosser world, to wit, while she is living in
society with her body, she is to be formed according to the
state of the purer world. Thus she is in place, in time, and
in origin, and also in the power and force of suffering and
of acting.
78. We are deceived and mocked by our senses, which be­
long to the more imperfect sphere; and these by their atmo­
spheres, which are so remote from the purest atmospheres ~hat
a comparison can hardly be instituted between them, except by
higher ratios and analogies. What in them is a unit or mini­
mum, may be an aggregate, product or maximum in the purer
senses and auras. The series of the grosser senses may com­
rr.ence where those of a purer sense terminate; and the sensa­
tion of sight may begin, where the soul's sensation ends. The
least degrees and moments of the sight and hearing may be as
it were the greatest in the soul. That is to say, within the least
moments of the sight and hearing there may be formed in the
purer organisms thousands or myriads of like moments, of
which we are not made conscious unless the products of the
modifications be adequate to the modes' of those grosser senses
whose moments and times can be observed; all the rest lie
concealed as though devoid of times, moments and degrees.
We are conscious only of effects compounded of an infinitude
of least effects, and of series existing from causes multiplied
or subordinated through many series. And when we are not
conscious of the causes, we think that they have no degrees,
moments, laws, successions or series. This then is the
reason why we take refuge in substances consisting of noth­
ing, which substances cannot be any thing, since "nothing and
something are mutual contradictions."* For, as said by the
*Wolff, Ontology, 60.
 HARMONY BETWEEN, SOUL AND BODY.

illustrious philosopher of our age, CHRISTIAN WOLFF, in his

Ontology: "If you assume nothing, howsoever many times
you choose to assume it, what is assumed is nothing and not
something" [no 61] ; and again, "He who knows empty terms
knows nothing; nor does he understand why a thing is, since
nothing is falsely assumed as the cause" [n. 64]. Further­
more, "If nothing is assumed, it is not therefore to be ad­
mitted that it is something" [n. 69]. "If something is assumed
as being, it must also be assumed to be something; for nothing
is without a sufficient reason why it is, rather than is not" [n.
70 ].
79. Meanwhile, the fact that the soul is bound and an­
nexed to its body, and is coterminous with the series thereof,
can be evidenced in no better way than by the anatomy of the
animal body. For if we arm the sensation of sight with
glasses, and enlighten the perceptions of the soul with sciences,
it will become evident both that there is nothing in the bQdy
~J h.~s _a continuous and contiguo_us connec!ion.-continu­
ous by means of membranes of divers kinds, and contiguous
by as many liquors and fluids,-and that the soul carries the
office o!-.agent, efficient and modifier, that is, of principle and
cause, and the body the office of patient, effect, principiate or
causate.
In order to demonstrate that almost all things in the animal
body are membranous and thus continuous, we must com­
mence from the ovum. The ova of women are girded about
by the purest of tunics and maters, while the testest and
ovaries themselves are contextured of an orderly juxtaposi­
tion of membranes. When the ova are vivified, and the en­
closed embryo, with all the power and force of its genitor, is
expanded, then tunics appear to the sight and touch, and gradu­
ally thicken. For the embryo is at once surrounded with
the amnion and chorion, and at the head, with a placenta, or
with several placentas, and also, in the case of brute animals,
with a farciminal or allantoid membrane; to say nothing of
the twisted umbilical cord. All these are nothing but tunics,

tThe old anatomists frequently denominated the ovaries testes

 PSYCHOLOGICAL TRACTS.

deriving their origin from the ovum, etc., which at first art
of the utmost fineness, but which gradually grow coarser, and
finally become harder and harder; and this, to the end that
active elements and atmospheres may aptly form them after
the likeness of their own series, in accordance with the nature
of their pressures, actions and modifications. To say nothing
of hydatids which are likewise fashioned as tunics and bull~,
with enclosed serum.
Scattered everywhere throughout the series of the body are
glands which secern and distill liquors, and purify and refine
the distillations, that they may be adapted to their own places.
and may supply defects whenever any parts in the series, where­
soever situated, have need of reintegration. These glands ap­
pear to be spheroidal forms, and each is enclosed in its own
membrane. Conglomerated within them, moreover, are seen
lesser and simpler glands, which also are interwoven with their
own meninges, and thus present an appearance as though it
were a heap of glands that composed the texture of the larger
glands. Such, for instance, is the pituitary gland in the
sella equina, which is girded about and suspended in the dura
mater,-here so attenuated as to be almost a pia mater. Not
to mention many other glands, all of which exist for the
purpose of securing menstrua suitable for the renovation of
their own parts, or of filtering juices that shall suitably per­
meate and distend their membranes. Hence we have glands
of many kinds, mucilaginous, lymphatic, salivary, ceru'l1inou's,
sebaceous, lachrymal and £0 forth; all of which, by reason ·of
their diverse offices, differ in color, figure and use. But re­
specting these, see the works of the learned on adenology.
The substance of the fat secreted from the blood and other
liquids, consists of nothing but conglobate parts, and each of
these of membranous cells and loculi; so likewise the marrow
of the bones, and the individual parts thereof, which are still
subtler. To say nothing of the vessels, vesicles and other
follicles. The muscles consist of fleshy fibres-­
[HERE THE MS. ENDS.]
 [PSYCHOLOGICAL TRANSACTIONS. J

THE
ORIGIN AND PROPAGATION
OF THE SOUL
 THE ORIGIN AND PROPAGATION OF THE SOUL

CHAPTER I.

THAT THE SOUL IS AN OFFSPRING FROM THE SOUL OF ITS

PARENT.

1. No one, I think, doubts, but that the first soul, or that

of the first man, was created immediately by God and poured
into a new body; that is to say, that his soul,-which perhaps
was like to a vegetative soul, or which was not only spiritual
but also natural,-was so purified as to have acquired a spirit-
ual essence and nature. For the vegetative soul differs from
living souls or those of the animal kingdom, principally in be-
ing not only a spiritual form, but also a natural, that is, in
having inferior forms adjoined to it, such as the first, second and
third natural.: but when these natural forms are cast off or
separated, a pure spiritual form remains, such as the human
is. But these matter;-;-e-;nay dismiss; to divine, is permis-
sible, but let no mortal man seek to penetrate into the mysteries
of creation. For the present, I have appointed to treat only of
the successive origin of the soul, or of the propagation and
traduction of souls from body to body.
2. That the primitive soul of the offspring is frOll the soul
of the parent, is a statement to which not the slightest objection
will be raised by anyone who considers [I] That t~e soul is
the all in all i!} Jhe whole an~U!!._everx. part of its b~y; for it is
the all in all in the simple fibres, and is the principal essence
ruling in both bloods, the white and the red. [2] That it is an
essence so real that it alone is, lives, sensates, acts. [3] That
( the soul is the veriest creative and formative substance ofJ!.s
) body, that is, the informer of those organic forms of which
t~ body is the last; for organic forms can never be raised up
I or haye~xisten.£~without a first fortE o~ul; whatever is to
be forrred or derived successively, must always take its com-
mencement from a first form. \Ve may be still further
67
68 PSYCHOLOGICAL TRACTS.

confirmed in our position if we attend to visible phenomena;

such, for instance, as the likeness to both parents in respect
to mind, animus and body, which is seen in the common off­
spring, both in the human race and in other species of animals;
to say nothing of the subjects of the vegetable kingdom
wherein like procreates like. In the animal kingdom image
and likeness is transmitted from parents to remote descendants,
nay, from Adam himself to his universal posterity. Moreover,
in families there is a general and specific, and also an indi­
vidual likeness, which, if it does not pass immediately to the
nearest offspring, yet passes to the next following, that is, to
the grandchildren and great-grandchildren; ~md in each mem­
oer there always remains the characteristic mark of the family
whereby it is distinguished and known, as apart from other
families. If, then, the organic body is the type, image and
likeness of its soul; and ifJ!1_e body be from~, or fro!!!
the first form; it follows that the soul of the offspring is from
the soul of the parent. Fuller confirmation is added by an
examination into the organs of generation in both the male and
the female. From these organs, and with the guidance of the
anatomy or science of the organs, and of the visible experi­
ence of phenomena, we can clearly deduce tQ~JIloJk_wherc:by
the first essence of the bloods is disposed for procreation or
propagation; for, as indicated above, thesoul c~;i.!J.n­
numerable simple substances or first forms. Thus the soul
of the ·parent is propag'ated- to the offspring. Not the whole of
it, however, is transcribed, but only such ratio, or, if we may
be allowed the expression, such small portion of it as shall
suffice for the initiation of organic or corporeal forms.

CHAPTER 11.
THAT THE SOUL OF THE OFFSPRING IS CONCEIVED IN THE MALE;

BUT SUCCESSIVELY SUPERINDUCES ITS POSTERIOR ORGANIC

FORMS, THAT IS, ITS BODY, IN THE OVUM AND WOMB

OF THE MOTHER.

3. This proposition receives very manifest confirmation

from the organs of generation when intimately scrutin­
 THE ORIGIN AND PROPAGATION OF THE SOUL. 69
ized; that is to say, from the spermatic arteries, veins and
nerves, the testicles or didymides, the s~minal vessels, the
parastatce or epididymides attached to the upper border of the
testicles, the vesiculce seminales or cellular receptacles, the
prostates set in front of the neck of the bladder, the urethra,
the glands, both Cowper's and Littre's, and also the seed itself
with its living vermiculi ; and moreover, from the corresponding
organs of the feminine sex, viz.: the womb, Fallopian tubes,
ovaries, etc., than all which, in the whole of nature, nothing
more wonderfu~ offered to th; h;ma~ T~r-
-
ticular - -
office performed by each of these organs can be ex-
plained only in a special transaction on this subject; but when
I was opening them up all the way to their causes, I seemed
to myself to have detected the following. connection and
progression of causes, namely, that in the organs of ~h~~le
are conceived the first rudiments of the brain, that is, the purer
cortex, which, later on, is contained in the cortical gland; and
thus, that from this, as from an inchoament of a body, a.re
projected organic forms, which afterwards, in the ovum and
womb 0] the_ ~er,-always, however, under the auspices of
this little brain,-successively· progress and thus produce a
body. This chain of successions is also confirmed by the in-
crements of the little members of the chick in the egg. In or-
der that posterior forms may be raised up by their first form,
the work must be carried on successively; since whatever cO'"
exists, cannot exist simultaneously. Otherwise, postreme or-
ganic forms could not arise from their next superior forms, and
these from their first form; that is, the body from its brain,
the brain from its cortical glands, these from their simple
cortex, and this from its s ul QLli!.§.t, sUR.r~1Ee,_.inmost, sim-
p~a.!ld~st perfect form. For without the cortex no fibre
is produced, and without the fibre no organic form.
 PSYCHOLOGICAL TRACTS.
7°
CHAPTER Ill.
THAT SIMPLE SUBSTANCES OR FIRST ANIMAL FORMS ARE CON­

CEIVED AND EXCLUDED IN AN EMINENT MODE. IN THE

SIMPLE CORTEX ITSELF; AND IN THIS- WAY IS THE

SOUL PROCREATED IN EVERY ANIMAL.

•• The simple cortex, or' that which acts inmostly in the

cortical glands of the brain, is the first of th~g~nic form~f
the ~uI. Its operation is intellectual or rational, of a nature
like our thought. In this simple cort~x and nowhere else can
the first animal essence be conceived and procreated. For, re­
garded as to its nature, thought, or the operation of this c r­
·tc:.~, is alSo spiritual, and undergoes actually an infinitude of
changes of state, containing, as in a centre, and contemplat­
ing in 'a simple idea, all the things that are in the body. As
SOOO, therefore, as this form is conceived, it is drawn off into
simple fibres, and by means of fibres into the whole body; for
simple fibres flash from this cortex immediately, like rays of
the soul's intellectual light. But this conception and genera­
tion is effected in an eminent mode; for, as the brain is an
organ for the preparatiEln of the red blood, so the cortical
gland is an organ for the I?reparation of the purer blood, that
is, of the animal spiri~; consequently, the si~p~e cortex, an
organ for the preparation of the first essence of the blood,
that is, of the animal essence; these brains and little brains be­
ing mutually and ordinately correspondent. But because its
generation is not effected from the cortex, but in this simple
c~x, and, indeed, in an eminent mode, it must be investigated
from the laws of order and by means of the doctrine of forms;
and for this reason it does not suffer of being treated in a few
words.
CHAPTER IV.
THAT THE BODY AND THE KINGDOM ARE DONE WITH, AS SOON

AS THIS LIVING FOUNT OR PERENNIAL ORIGIN OF THE

SQ!U- ."IS ARRESTED.

6. If there be nothing substantial and living in the whole

~ - -y
body except the so~1 ;-and if thi~ b~ th~ Ofle oni substance
-~.
 THE ORIGIN AND PROPAGATION OF THE SOUL. 71

w~igns ~ ~ngl~ __thiEgs_universally, and in its own uni­

verse most singly; and if it be this, from which are the single
organic forms, and from which, -finally, is the ultimate fQ!.f!l'
or the body; and moreover, if this be the principal and in­
most essence of th~l_spirits and red blood. and be so
prolific as to furnish inchoaments for the propagations of new
forms; it follows that it must arise and spring forth from the
above mentioned fountain perpetually, and according toewy
~e and- ~ty of the kingdom. This is clearly proved by
the lack of spirits, resulting from a vast diversity of causes, and
by the. resultant .sicknesses of the animus,-scotomia, lipo­
thymia, syncope, swoon, 'paralysis, stupor, somnolence, loss
of memory, languor of imagination, dullness of thought, in­
determin:ation of will, loss of desires, extinction of vital heat,
premature old age, and infinitely others.
 [PSYCHOLOGICAL TRANSACTIONS]

THE ANIMAL SPIRIT

 THE ANIMAL SPIRIT.

CHAPTER 1.

THAT THE ANIMAL SPIRIT IS THAT MOST PURE HUMOR WHICH

FLOWS THROUGH THE MEDULLARY FIBRES OF THE

BRAIN AND THE NERVE FIBRES OF THE BODY.

1. This is also the general opinion of the learned.-an

opinion which is confirmed by all the phenomena; nor is there
any doubt as to the existence of the animal spirits, or as to
their being conceived in the brain and sent down through the
fibres of the brain and into the fibres of the body, and finally
into the motor fibres of the muscles. For without the aid of
the spirits, actions which shall correspond to the decisions of
the soul could never be carried on, nor could sensations be
conveyed to the soul; and, therefore, if their descent is im­
peded by compression, amputation, erosion, or obstruction,
whether in the fount itself or the brain, or in the first streams,
that is, in the medullary fibres, or in the nerves, the effect at
once ceases. Moreover, seen through the microscope, the
fibres a1"e smooth, hollow cylinders,-as though they were fabri­
cated for some percurrent fluid. Add to this, that without a
fluid in the fibres nothing in the animal kingdom would ever
effectuate its origin, progress, order, law. form, life. But what
the medullary fibre is, and what the nerve fibre, and how the
latter is continued from the former, may be seen in the TRANS­
ACTION ON THE FIDRES. Since then there can be no doubt that
a species of fluid or some purer essence, runs through the
fibres, the question arises, How is it to be denominated. It is
generally called Animal Spirit, and is likened to a most pure
humor which is of such nature, fluidity and perfection as to be
able to flash through invisible fibres of this kind, like blood
through its vessels.
75
 PSYCHOLOGICAL TRACTS.

CHAPTER n.
THAT THE ANIMAL SPIRIT IS CONCEIVED AND PREPARED IN THE

CORTICAL GLAND, AND FLOWS OUT THEREFROM

INTO THE FInRES.

2. From the very connection of causes, it follows as a con­

sequence that the animal spirit can be conceived and excluded
nowhere else than in the cortical gland itself; for this gland is
the beginning and head of its fibre, and is a little brain; and so,
if the fibre goes out from its gland, and the animal spirit be­
longs to the fibre, then, of necessity, the spring and womb of
the spirits must be in the gland. The cortical gland therefore
may deservedly be called the most perfect laboratory or
chemical organ of its kingdom. Moreover, according to the
description of this gland, it contains a minute cavity, or simple
chamber or ventricle, and also a pure medullary and cortical
substance, which renders it a most perfect exemplar of the larger
brain. Therefore, there can be no hesitation in declaring that
in this gland a spirit can be prepared; but in what way, and by
what art, and what the nature of the spirit,-this is the labor
and the toil of our exploration. The most learned anatomists
and physicists assert the same thing; and, therefore, to
the cortex of the brain, they ascribe the nature and fabric of a
gland; for all animal humors are elaborated in glands, and the
smaller and Simpler the gland, the purer the humor,-a humor
which ought to be called not simply humor, but the better and
nobler essence of the humors of the body. It is therefore
designated by a name peculiar to itself, that is, by the name
Animal Spirits.

CHAPTER Ill.
THAT THE QUALITY OF THE ANIMAL SPIRIT MAY BE LEARNED

FROM THE QUALITY of ITS FIBRE, THROUGH WHICH

IT RUNS; AND VICE VERSA.

3. In the whole animal kingdom there is such correspond­

ence, that the quality of one thing can be known from an­
other. Especially is this the case in regard to the fluids which
 THE ANIMAL SPIRIT. 77

run through the fibres, vessels and ducts. For the fibre is
formed for its fluid or spirit; the arterial and venous vessel
for its fluid, that is, for the blood; and so al'so in respect to the
other humors. Into this conformity they are inaugurated
from first infancy. Thus they are so mutually accommodated
to each other, namely, the contained fluid and the contaming
fibre or tunic1e of fibre, that, together, they act as one cause
and determination. I do not wish, however, to treat of what
has already been treated of;* the description of the fibre cer-
tainly affords a plain clue to the possible character of the
spirituous humor; but my present undertaking is to more
deeply investigate its interior nature.

CHAPTER. IV.
THAT THE ANIMAL SPIRIT IS AN ESSENCE MIDWAY BETWEEN
SOUL AND~Y; CONSEQUENTLY THAT'IT IS A MEDIATORY
- --
SUBSTANCE, TO THE END THAT THERE MAY BE A COM-
MUNICATION OF OPERATIONS.

4. This also completely coincides with the received opinion

of the learned in respect to the essence of the, animal spirits.
In order that the soul may operate upon the body, there is
need of a mediate ?r mediatory substance. That the first form
should flow into the last immediately, when there.are a number
of intermediate forms, is contrary to nature and her order.
The soul is the first, supreme, inmost, simplest, and most per-
fect essence and substance; while the body is the last, lowest,
outmost, most highly compounded, and imperfect· substance.
In order therefore, that that which is first may operate upon
that which is in the last place, an intermediate must be present
which shaH take'its nature from both'; or, in order that the
most perfect may act into that which is imperfect, there must
necessarily be an intercedent which shaH take something from
both the perfection of the one and the imperfection of the

*Namely in Transaction I of the See also THE FIBRE, nos. 151-2,

ECONOMY OF THE ANIMAL KING- 194, 242, 257·
DOM; see that work, nos. 135, seq.
 PSYCHOLOGICAL TRACTS.

other. Of such a nature is the animal spirit; and, therefore,

when this is lacking, the soul remains powerless to rule the
body in conformity with its own operations. The same is also
clearly evident from actual effects and phenomena, there be­
ing, in these matters, such a luxuriance of experimental demon­
stration as to burden us with its abundance. But in what
manner the animal spirit acts as mediator between soul and
body, cannot be explained to the ordinary understanding, un­
less we know what the soul is, and what the body. The soul
has been described above,* and likewise the body; but to per­
ceive the mediation between them, we ought to know what
fluids and fibres they are, which determine the form and
structure of the body. The first, principal, and proper essence
and substance of the kingdom is that which is called the soul
or the substance of the soul; while the last is ~he red blood,­
it being the blood vessels that construct the last form or the
form of the body; for organic structures are raised up and
fabricated solely from fibres and from blood vessels. There­
fore the mediate essence between the soul and the red blood, is
the animal spirit. By this alone can the soul act into the blood,
that is, into its body which is determined by and constructed
of fibres and blood vessels.

CHAPTER V.
THAT THE ANIMAL SPIRIT PARTAKES OF THE ESSENCE OF THE

SOUL AND OF THE ESSENCE OF THE BODY; OR, THAT IT IS

BOTH SPIRITUAL AND MATERIAL.

5. The essence which is midway, or mediatory between

soul and body ought to take its nature from both. The soul

*By "above," when used in this
sense, Swedenborg in his first
drafts very frequently refers to
some preceding work in the same
series or manuscript (see Genera­
tion, Preface, p. 12.) The present
work on the ANIMAL SPIRIT was
intended to follow immediately
after Transaction III of the
ECONOMY OF THE ANIMAL KING-
DOM, i. e., THE FIBRE (see Fibre,
pref. p. 13, and nos. 2</8, 301), and
it" is to this work that "above" in
the text seems usually to refer;
though sometimes it seems also to
refer to Transactiolts I and II of
the ECONOM Y. For the reference
in the present case see 2 E. A. K.
208. seq., and 283, seq.; and The
Fibre, 317-8.
 THE ANIMAL SPIRIT. 79
is spiritual while the body is material. Hence it follows that
this animal humor is both spiritual and material; otherwise
the spiritual could never operate upon the material or vice
versa. But how natures so diverse can be united in one sub­
ject, remains to be shown. That they are united, is evident
from the body, its viscera, and motory and sensory organs, all
which, though material, are yet animated.

CHAPTER VI.
THAT THE ANIMAL SPIRIT IS IDENTICAL* WITH THAT WHICH IS
CALLED THE PURER, MIDDLE, OR WHITE BLOOD.

6. From the divided, disintegrated, or resolved globule of

the red blood, another kind of blood-globule emerges, which
appears not as red but as white; and, in fact, according to the
manifold and clear experience of Leeuwenhoek, from one
globule of red blood come six smaller globules of a white blood
or hurnor. Not only have these smaller globules been actually
seen, but they have also been described as to the mode of their
coherence, and the mode of their separation, and also as to the
fact that they disintegrate into still smaller globules. Thus far
has our sight penetrated at the present day, and with this as
Nitness we can no longer call their existence into question. The
blood-stream or humor consisting of thes~ pure globules, I
call the white and middle blood, for it passes off immediately
from the ruptured red globule. This humor or pellucid blood
that thus passes off, must certainly spring from its own pecu­
liar origin; for it is divisible and highly flexible, and, there­
fore, must needs consist of some purer essence.
7. That this blood is identical with the animal spirits, may
be deduced from the fact that it flashes through the minutest
capillary vessels; that it insinuates itself into the cortical
glands, and is thus derived into the fibres, and so accomplishes
its circle; that, moreover, in its nature, it is exceedingly soft
and yielding, is divisible, and adaptable to every single fibre;

*NarE BY THE AUTHOR. This must be changed, for the spirit is dis­
tinct from the purer blood. [See n. 23.]
 PSYCHOLIXICAL TRACTS.

and also that it is able to be 'midway between the soul and the
red blood. The red blood, that is, each globule thereof, is as it
were the storehouse and complex of all the parts antecedent to
it in existence; and it derives its principal essence from the soul
itself, being animated above all the other humors. If, then, the
red blood derives its prior essence from this pellucid blood, the
latter evidently derives its prior essence from the soul or first
substance; for there must be within it, something higher, more
exce'llent, prior, superior, interior, more simple and perfect.
The actual phenomena of the case, when investig<Jted all t;Je
way to their causes, that is to say, more deeply, are unanimovs
in confirmation of this.

CHAPTER VII.

SINCE THE ANIMAL SPIRIT IS CONCEIVED AND PREPARED IN THE

CORTICAL GLANDS, IT FOLLOWS, TH~T IN THOSE GLANDS
THE SPIRITUAL AND THE MATERIAL COME TO­
GETHER BY INFLUX

8. That from the marriage of soul and body, an offspring

may be born which shall bear the nature of both parents, it is
necessary that the one and the other come together by influx
into that chemical organ where the spirit is prepared. From
the form of that organic gland,-specifically described above,*
-it is apparent that in it, there is a minute bed or ventricle;.
and that there is also a most pure medullary substance,-being
a double substance, namely, vascular and fibrous ; and, in addi­
tion, a simple cortical substance which is the origin and be­
ginning of simple fibres. When these phenomena are com­
pared with the brain itself, which is also a gland and a great
chemical laboratory, they may, to some extent, throw light on
the subject of the generation of the above mentioned spirits;
at least, they may so confirm us, that, with the causes of the
phenomena coinciding, they would seem even to persuade.

*See n. 5, note, and er. THE 249. See also 2 E. A. K. 69. seq.,
FIERF. part:cularly. nos. 127-8, 171, particularly nos. 124, 195.
 THE ANIMAL SPIRIT. 81

CHAPTf;R VIII.

THAT THE SIMPLE FIBRE, ARISING FROM ITS SIMPLE CORTEX,

POURS INTO THE MINUTE CAVITY OR CHAMBER OF ITS GLAND,
A MOST PURE SUBSTANCE, WHICH IS CONCEIVED AND BORN
IN THAT SIMPLE_ CO~X, NAMELY, THE SUBSTANCE OF THE
SOUL. AND THAT THE VESSELS OF UTMOST FINENESS WHICH
CONSTITUTE THE OTHER PART OF THAT SIMPLE OR VASCULAR
MEDULLA, POUR ON A LYMPH OR SERUM OF THE PUREST
NATURE WHEREIN ARE PURER CORPUSCLES OR PRIMORDIAL
SULPHUREO-SALINE ELEMENTS. AND FROM THE MARRIAGE OF
THESE TWO, IS BORN THE ANIMAL SPIRIT.

9. To understand these points it is necessary that we make

ourselves familiar with the fabric of the cortical gland. A
description of that gland has been given above, where !he
reader will see it confirmed that the simple substance which is
called the soul, is conceived and brought forth in an eminent
way, in the simple cortex, and that simple fibres are the path­
ways of its determinations or the rays of its intellectual light.*
If, then, this first substance is conceived in the simple cortex,
it follows that it is carried according to its fibres, wherever the
latter are determined. That a large part of the simple fibres
terminates in the extremely minute cavity of the gland, is a
conclusion to which we are induced both by analogy and by
instituting a comparison with the brain. For the medullary
fibres of the brain, which run from the cortical glands, end
for the most part in the lateral ventricles, and there exhale
and deposit their spirituous essence; while that part of the
fibres which does not end in these ventricles, is carried to­
wards the medulla oblongata to give initiaments to the nerves.
A similar reasoning seems to hold in regard to the simple
fibres in the cortical gland itself, that is, in this most minute
brain; add to this, that the great gland is quite a mass in
comparison with the fibre which it emits, so that the whol'e of
the gland does not go forth. Now if a large part of the fibre

*See 2 E. A. K. 204, seq., 274, seq., 296, 311, seq.; Fibre, 280, seq., 291.

6
82 PSYCHOLOGICAL TRACTS.

is terminated in this minute chamber of the gland, it follows

that the substance which is born in the simple cortex, is also
derived thither, and is all poured into this same chamber,
except such part of it as goes off into the medullary fibre.
10. That the purest sulphureo-saline elements and princi­
ples of the serum are carried off into this same chamber
through their own proper vessels, may in like manner be evi­
dent from analogy and from comparison with the great brain.
The medullary substance of the brain is two-fold, namely; vas­
cular and fibrillar. In the lateral ventricles, moreover, there are
entire plexuses of vessel's---called the choroid plexuses,-which
are weavings and interlacements of innumerable arterioles.
From these there is distilled into the ventricles an abundant
supply of a serum which, when commingled with the spiritu­
ous essence of the fibres, so prepares. the animal spirit as to
enable it to pass over in suitable manner into the red blood. A
similar method seems to obtain in the cortical gland; for the
vascular substance which ramifies through the gland, is all
tenninated in the above mentioned cavity of the gland, since
where the beginning of the fibres is, there also is the end of the
arteries. Now if both the medullary substances,-the fibrillar
and the vascular,-are terminated in the same ventricle, cham­
ber or simple cavity of the gland; and if the fibrillar carries
the purest animal essence or substance of the soul, while the
vascular carries sulphureo-saline or etherial principles and ele­
ments; it follows, that, when wedded together in this little
cavity, they generate that most noble offspring which is called
the animal spirit, and which partakes of the spiritual essence
and at the same time of the material.
11. But the question is asked, Whence come those subtle
vessels which are inwoven in the gland? According to the
idea of the cortical gland outlined above, there flows into the
body of the gland not only the arterial vessel with its purer
blood, but also the tunicle of that little vessel with the little
stamens of which it is woven. These stamens of the little
vessel, when ramified throughout the gland, constitute the
second or vascular substance of its medulla.
 THE ANIMAL SPIRIT.

12. As concerns the origin of these vascular stamens, since

they flow into the gland, they cannot arise immediately from
its simple fibres; but they accompany the arterial ve~ls, that
is, the carotids, from the kingdom of the body; for the inmost
tunic of the arteries, which is called the membranous and
fibrous tunic, is what ultimately remains and enters the cortical
gland. This inmost tunic of the arteries takes its origin from
those fibres to which I give the name Corporeal Fibres. For,
under the cuticle and epidermis, throughout the whole circuit
of the body, are sown an infinitude of glands with little mouths
and emissaries which exhale the most subtle effluvia of the
body, and draw similar, but fresh, effluvia from the bosom of
the atmospheres and ether; similar glandular congeries are
found also in the stomach, the lungs and elsewhere. From
these subcutaneous or miliary glands, as well as froR1 the
others, proceed minute ducts,-as it were, corporeal fibres or
fibres emulous of vessels,*-which weave the inmost tunic of the
arteries and are finally terminate1 in the cortical glands, where-
of they form the vascular substance. That such is the produc-
tion of the stamens which are insinuated into the gland, is con-
firmed by the Sanctorian perspiration; by morbid, pestilential,
and poisonous contagions; by the outpouring of enticing and
enlivening exhalations in the time of Spring; by the fact of
life enduring for a long period without food and drink,-a
life especially familiar to certain animals; by the infinitude of
pulmonary pipes found in insects, which pervade all the points
of their viscera, nerves, and vessels, even to the inmost parts
of the brain and medulla spinalis; by the wonderful communi-
cation of the glands with the atmospheres, according to Hip-

*By the term Fibres, taken alone, proper; and he calls them "emu-
the author means those threads or lous of vessels," because, while
stamens which have their origin in they are really fibres which serve
the cortical brain; therefore to as the veins or return paths for
the fibres, referred to in the present . the fibres of the brain, yet, like
text, which originate in the body, vessels, they spring from the body
he gives the name Corporeal Fibres and convey nourishment to the
to distinguish them from fibres brain. See FIBRE 170.
 PSYCHOLOGICAL TRACTS.

pocrates; and by the ocean of such effluvia floating about in

the air and ether. From the genesis of these fibres or vas­
cular stamens it can be concluded that they carry no other
fluid than such as is elementary or material, namely, that which
they draw from the atmospheres and purest aliments. This
fluid, therefore, when married to the purest essence in the pore
or little cavity of the cortical gland, gives rise to that animal
spirit whereof we treat.
13. That these vessels imbibe a purest serum of this nature
and transfer it towards the cortex; and that this serum is im­
pregnated with sulphureo-saline principles and elements; and
also that these elements are of such form that they can be
coapted with this pure essence,-these are points which I might
confirm by an infinitude of experimental testimony, if it were
prope' to here treat of the forms of these parts. But this
matter demands an entire sheet,-which indeed I have already
fil1ed; but I do not venture to exhibit it here, lest I run too far
from my course. *

CHAPTER IX.
THAT THERE IS ALSO A PERRENIAL CIRCULATIOK OF ANIMAL

SPIRITS FROM THE CORTICAL GLANDS, THROUGH THE ME­

DULLARY FIBRES OF THE BRAIN AND THE NERVE FIBRES

OF THE BODY, INTO THE BLOOD VESSELS, AND FROM

THE BLOOD VESSELS OR ARTERIES BACK AGAIN

INTO THE CORTICAL GLANDS, AND SO

AGAIN IWfO THE FIBRES.

14. In addition to the above mentioned living spring of

animal spirits, there is also a perennial circulation of these

*By "an entire sheet" the author
means a sheet of his manuscript,
i. e., two leaves or four pages.
The statement that he had already·
filled such a sheet on the subject
of the corporeal fibre, seems to
refer to the, presumably earlier,
work on the FIBRE. In this work,
nos. I82-187,-which would about
fill four pages of the author's
manuscript,-we find a treatment
of the corporeal fibre which ex­
actly meets the expectations raised
in the present text.
 THE ANIMAL SPIRIT. 85

same spirits; this, the more learned not only have suspected,
but by the aid of their microscopes, seem to themselves to have
even detected. For the arterial vessel enters into the cortical
gland on the one side, and the medullary fibre passes out on
the other; in the gland itself there is a cavity which, like a
chamber of the heart, draws in the arriving blood and sends it
out into the fibre as into its arteriole; thus there exists a per­
petual circulation from the arterial vessels, through the mediat­
ing glands, into the fibres. It has also been observed that the
red blood never approaches so near to the gland as to flow into
it, but only the white blood, that is, the resolved red blood,
which is the same as the animal spirit. The animation or
alternate expansion and constriction of the glands is the means
whereby this blood is attracted and expell~d. Without this
circulation, the fibrous system would never be filled with its
due supply of spirits; for an immense supply is required every
moment, in order that the sensory and motory organs, and the
several viscera, may perform their offices obediently to the
bid of the soul. The several animal functions cease almost in­
stantly, and the machine itself labors and is given up to death
as soon as this circulation is arrested, whether in the vessels,
or' in the fibres, or in the glands themselves. The purer blood,
which accomplishes this circle, also supplies similar elements
for the restoration of the animal spirit.

CHAPTER X.

THAT WITHOUT THE ANIMAL SPIRIT THE SOUL COULD NEVER

HAVE CONSTRUCTED THOSE ORGANIC FORMS OF THE

BODY WHICH ARE SIMPLER AND MEDIATE.

15. The simpler and mediate organic forms of the body are
those which are initiated and constructed solely by the me­
dullary fibre of the brain and the nerve fibre of the body. Such
forms are the primitive cerebrum and cerebellum, also the
medulla oblongata and spinalis with their delicate members and
parts; the inchoaments of the viscera, such as the heart, and of
86 PSYCHOLOGICAL TRACTS.

the sensory and motory organs; in a word, every organic form

whatsoever to which the compound fibre goes. In the primord­
ial age of their formation, all these forms are built up of fibres
alone and not of blood vessels,-as has been observed by Mal­
pighi and others. The simple fibre alone, without the com­
pound fibre which it forms by. circumvolution, produces noth­
ing organic; and so likewise the soul without the animal spirit,
produces nothing organic, except the simple cortex, which is
the first of organic forms and the nearest to the soul. Thus
whatever is organic, partakes of both the simple and the com­
pound fibre, or of the spiritual and the material.

CHAPTER XI.

THAT WITHOUT THE ANIMAL SPIRIT, THE SOUL IS UNABL~ TO

PRODUCE EITHER THE HEART AND THE ARTERIAL AND

VENOUS VESSELS, OR THE RED BLOOD, OR, CONSEQUENTLY,

THE ULTIMATE ORGANIC FORM, THAT IS, THE BODY.

16. According to the propositions of the TRANSACTION ON

THE FIBRE, it follows that there is nothing substantial ill the
whole body except the soul and its fibre, which is called the
simple fibre.* The reason is, because simple fibres, by their
determination, form the medullary and nerve fibre; this, the
blood vessels; and these again, in conjunction with fibres, the
glands, from which proceed ducts and emissaries, like new
fibres or vessels. From these, then, that is to say, from fibres.
vessels and ducts, is constructed the whole system or body.
Consequently blood vessels cannot exist without compound
fibres, and the latter cannot act as fibres without animal spirit.
Thus when the soul sets out to inform or create its body, it be­
hooves it to first produce an intermediate spirit. Horeover,

*See the FIBRE, n. 314-6.

 THE ANIMAL SPIRIT.

without such spirit, the red blood itself has no existence, this
spirit being the principal essence of the blood; for, according
to our proposition, when the red blood globule is dissolved, it is
resolved into a purer, middle, and white blood, that is, into this
spirit.

CHAPTER XII.

THAT WITHOUT THE ANIMAL SPIRIT, THE SOUL CAN DETERMINE

NOTHING INTO ACT, THAT IS, CAN PERFORM NO
ACTION WHATEVER BY THE BODY.

17. The action of the body depends on the nerve fibres and
blood vessels which construct the motor fibres; for into every
muscle there enters both fibre and blood vessel, that is, both
animal spirit and red blood,-a fact confirmed by visual ex­
perience. That the spirit and the blood are the efficient
causes of the action of the muscles, is apparent from cases of
convulsion, tetanus and spasms; from paralytic, apoplectic and
epilepti'c subjects; and also from the immediate cessation of the
muscle's action, when the fibre or blood vessel has been cut
asunder, compressed or obstructed. In order, therefore, that
action may proceed from will, and the will which regards such
action, f.rom the decision of the mind, there must necessarily
be both spirit and blood; for the spirit is the middle substance
over which the soul has empire, while the blood is the ultimate
substance which renders obedience. But as to the arrange­
ment whereby the soul determines its will into act, we learn this
from the anatomy of toe brain; for it is effected by the con­
striction and expansion of the cortical glands, by which means
the animal spirit is expressed into the fibres and finally into
the motor fibres of the body, like the blood from the heart into
the arteries; and the blood, ever reacting, restores it; hence the
action is reciprocated.
88 PSYCHOLOGICAL TRACTS.

CHAPTER XIII.

THAT WITHOUT THE ANIMAL SPIRIT, THE SOUL IS UNABLE TO

SENSATE THE THINGS WHICH HAPPEN TO THE BODY.

18. The several organs of the senses are all furnished with
their own nerves; that is to say, the eye with its optic nerves;
the ear with its auditory nerves, or nerves of the seventh pair;
the tongue with its gustatory nerves, or the fifth and ninth
pair; the nostrils with their olfactory nerves which lie on the
anterior surface of the cerebrum like little breasts. When
these nerves are cut, compressed, stopped up, or otherwise
weakened, then at once the sense is deprived of its sharpness,
in proportion to the degree of the injury. This is dictated by
simple experience.' But the nerves themselves consist of me­
dullary fibres, that is, of fibres which arise from the cortical
glands; consequently, without the fluid and spirit of those
fibres there is no sensation; nor, in the absence of such an in­
ternuncio, are sensations able to ascend immediately to the
soul.

CHAPTER XIV.

THAT ACTION AND SENSATION, NAY, AND ALSO IMAGINATION

AND THOUGHT, ARE SUCH AS IS THE ANIMAL SPIRIT

AND ITS CIRCULATION IN THE BODY.

19. This is a consequent of the preceding propositions. For

if the soul cannot act by the body, or sensate by the organs,
without the animal spirit, it follows that such is the action
and such the sensation, as is the animal spirit which produces
the action and sensation. This is also manifest in drunkards,
and likewise in the insane, the foolish, etc., with whom, either
the spirits are contaminated, or they circulate irregularly, or.
too small or too large a supply of them flows into the sensory
and motory organs. The speech, gait, and countenance of
such persons, and even the organ of their sight, afford clear
evidence of the state of their spirits as being so excited by
 THE ANIMAL SPIRIT.

vinous fumes and pricks, that from their irrelation, comes un­
ordered action and speech. As concerns the imagination
(whose idea"s are changes of the state of the cortical gland),
and also the thought (whose rational ideas are similar changes
d the state of the simple cortex), this will be seen in what fol­
lows. * Meanwhile, according to the nature of the imagination,
such is the sensation and action; for these descend fro:n the
imagination as from their proximate cause.

CHAPTER XV.
THAT THE ANIMAL SPIRIT RENDERS US BOTH SPIRITUAL

AND CORPOREAL

20. According to the definition of Animal Spirits, they par­

take both of the soul and of the body; and such as the spirit
is, and its circulation, such also is the action, sensation, imagi­
nation and thought. Consequently, it is from the nature and
quality of these spirits, that we derive the fact that we are
spiritual, and that we are corporeal or material; for in p~?­
portion _as_there is more of the soul in them, in that same
proportion we are the more spiritual; and vice versa. Hence,
itis apparent, that those who live on coarse food and drink,
and immerse their mind in earthly affairs, enjoy a spirit that is
unclean and is impregnated with material forms; this is also
confirmed by experience.

CHAPTER XVI.
IN OUR MICROCOSM, ALL THAT IS ABOVE THE ANIMAL SPIRIT, IS

CALLEII THE INTE~~ MAN; AND ALL THAT IS BELOW,

IS CALLED THE EXTERNAL MAN.

21. Above the animal spirit is the soul; below it, is the red

*The author refers per- been written immediately after the

haps to the unfinished tract on present work; cf. Sensation, iv,
SENSATION, which appears to have viii, xi.
91> PSYCHOLOGICAL TRACTS.

blood and those humors which are grosser than blood. '!Ee
soul is sp!!"itl!al, ~n~operati~n, in respe<;t to its regardi~g
the body; is celestial; while the blood, for the most part, is
corporeal, since it abounds in saline elements; but in the spirit,
are contained both, since the spirit approaches to the nature of
the one and the other equally. What is superior is also ~~e
Ample, prior, ~re perfect, and at the saf!l.~ ~ime m~ in­
ternal; and what is inferior is more compound, posterior, more
imperfect, and at the same time more external. Therefore, the
internal mall is above this spirit, and is more perfect; and the
external man is below it, or is more imperfect. But as to how
this internal or spiritual operates into the external or corporeal,
this will be set forth in the article on the commerce of soul and
body.

CHAPTER XVII.

THAT l'HE ANIMAL SPIRIT OF ONE INDIVIDUAL IS NEVER ABSO­

LUTELY LIKE THE ANIMAL SPIRIT OF ANOTHER, BUT IS
DIFFERENT IN ALL THE INDIVIDUAL SUBJECTS OF
HUMAN SOCIETY, AND EVER DIFFERENT IN THE
SAME SUBJECT.

22. Passing by the fact that in all human society the state
of the sou.l of one individual is never absolutely like the state
of the soul of another; and that the red blood of one· is never
absolutely like the red blood of another,-for on these grounds
it follows, that no one's animal spirit can be absolutely like
the animal spirit of another, since the animal spirit is the
middle or mediatory essence, and into it, from above, flows the
soul, and from below, the blood, as noted above; ~n,d
(animus) itself, moreover, depends on the nature of the spirits.
h~inds are as many as spirits,-passing this by, the truth
of our proposition is evident from experience. In no two in­
 THE ANIMAL SPIRIT. 91

dividuals is there ever given a like countenance, speech, action,

etc.; on the contrary, they can be distinguished in infinite
ways. And since these forms cannot be constructed without
the aid of the spirits; and since they are constructed according
to the quality, quantity and circulation of these spirits; it fol­
lows, that in no two individuals can there be given spirits that
are absolutely like or equal. Moreover, the perfection of na­
ture, or the nature of nature, consists in the fact that there is
never a single thing identical with another in respect to all its
essentials and accidents. As regards the question of quality,
the spirits are impregnated with a large number of sulphureo­
saline elements, and with more in one individual than in an­
other; nay, they are impregnated also with different species of
elements, which they draw from the bosom of the atmospheres
and from the inner essence of foods; thus there are infinite
causes of variation. In addition, the corti<:~l gland, which is
the organ that prepares the spirits, is also different in different
subjects; it prepares the spirits differently in one individual
than in another, admitting into them and commingling together,
more of one nature than of another. The quantity also differs
in each individual. For the spirit is elaborated and eXQended
-
~ccor_ding to the need, use, and nece~ity of the body; and,
-------
therefore, in respect to quantity it is different in every single
individual. And so, likewise, the circulation, which depends
entirely on natural necessity and rational use. For the cortical
gland is continually and variously expanding and constricting;
consequently there is attracted from the vessels, and expelled
through the fibres, as much spirit as the body, with its sensory
and motory organs, requires.. Thus the state of the circulation
varies every moment in every man. The same is fully con­
firmed by the affections and sicknesses of the animus and by
the diseases of the body.
23. OBSERVE that the purer blood is one thing, and the
 PSYCHOLOGICAL TRACTS.

animal sRirit another. The purer blood is that which arises

from the resolved red blood, but the latter consists of spirits
with intersertions of volatile particles, or primordial saline
and sulphureous elements.*

*In the MS. this last paragraph is erased by the author

[PSYCHOLOGICAL TRANSACTIONS.]

THE RED BLOOD

 Note well, that blood· contains in itself all organic forms from
the first spiritual to the last angular; thus it is the compen.
dium and complex of all the form. of nature.
 THE RED BLOOD.

CHAPTER 1.

THAT THE BLOOD IS THAT THICKISH, RED, HEAVY HUMOR

WHICH RUNS THROUGH THE HEART AND TilE ARTERIAL
AND VENOUS VESSELS.

The blood is plainly distinguished from the other humors

of the body by its redness alone. The vessels through which
the blood runs are called arteries and veins. The first and
last term, or the starting point and goal, where both the blood
and the vessels assemble, is the heart, furnished with two
auricles and' two ventricles. The circle of the flowing blood
is carried on from the left bed of the heart into the great
artery and the lesser arteries; from the arteries into the least
veins and the grand vein; from the veins into the right
auricle and bed of the heart; and thence, passing through the
lungs, into the left heart. This circle and gyre constitvtes the
great sphere of the heart;· and the vessels collectively consti-
tute the arterial and venous system, or the heart taken in a
broad sense. For the heart is as it were wholly present in
each single point of the artery and in each single point of the
vein,-the vessels being the paths of its determinations or the
radii of its operations.

CHAPTER n.
THAT THE PARTS OF THE GENUINE OR RED BLOOD ARE SPHERICAL
FIGURES, OR ARE GLOBULES SURROUNDED WITH SERUM.

All that fluid mass which gushes out when a vein is opened
is called blood; but pure and genuine blood is that which is
intensely red. Around it flows a serum or water, more or less
clear or turbid, of a greyish blue, pale yellow, ash-grey or

9S
 PSYCHOLOGICAL TRACTS.

light green color, and rich with saline and urinous elements.
Here, however, we treat only of the pure and genuine blood
which, as shown by the microscope, consists of round glob­
ules. The figure of the sanguineous parts was concealed from
the ancients; and from us is still concealed their internal form
or structure. But now, by aid of the optic art, this also is be­
ginning to be opened up and laid bare, though still somewhat
obscurely; yet enough of it is clear to enable judgment to be
made from things that are seen, concerning others that are
not seen.

CHAPTER Ill.

THAT EACH BLOOD GLOBULE CONTAINS WITHIN IT AND STORES

UP IN ITS BOSOM MORE THAN CAN EVER BE DISCOVERED

TO THE EYE OR CONCEIVED OF BY THE MIND.

That the blood globule is not uniform, simple, and devoid

of parts, has been made clear by the abundant evidence of the
present day. For it admits of being resolved; in the capillary
vessels it actually passes off into lesser globules and finally
into least, which escape the sight; in a mild distillatory fire
it passes off into ardent spirit, oils and phlegms; moreover,
from the resolved globule come off volatile salts in such
abundance as to commence the formation of an entire vege­
tation; the more considerable parts that thus emerge are seen
under the microscope to be of a triangular and square form.
Thus far has a deeper ocular examination, or the microscopic
sight, penetrated; and from these discoveries we may well
augur that things still more abundant and perfect are stored
up in the lesser globules, and finally in the least. These can
never come to distinct view, since this is not possible even
with the globule. If, for instance, we cannot distinctly see a
little insect which equals the smallest microscopic ray, how
then shall we see its tiny viscera and the fabrics of its ex­
quisitely delicate members! A similar reasoning applies to
the sanguineous globule. Indeed it can be evident from what
has already been explored, that if all the contents of this glob­
 THE RED BLOOD. 97
ule were laid bare, and if, under the magnifying glass, it
were to appear as large as the brain, though an infinitude of
new details would come to view, yet an infinitude would still
lie concealed. For the blood is the storehouse and treasury
of all things in its body and contains in actuality everything
in the kingdom that has existed before it, and in potency
everything that exists or is about to exist after it. This is the
reason why with the sickness of the blood the whole body
sickens, and vice versa; and why, in many diseases, medicine
is given for the blood alone, in order that the body may be
restored and come into health.

CHAPTER IV.
THAT THE RED GLOBULE OF THE BLOOD ADMITS OF BEING DI­
VIDED INTO SIX LESSER GLOnULES WHICH ARE PELLUCID.

The six lesser globules in one larger sanguineous globule

have been plainly seen; they have also been described as to
the manner in which they cohere and fit together, and, more­
over, have been delineated, and waxen models of them con­
structed. Nay, the lesser globules have been observed while
separating from their body; and it has been also observed
that these lesser globules when sundered from their body
are pellucid, and that after the separation from the red or
compound globules they penetr.ated the capillaceous vessels.
Furthermore, it has been ob6erved that' these prior or simple
globules of the blood were divided into lesser, and, in fact,
into least globules, even until at last they entirely escaped
the sight. These are facts, inasmuch as credence is due to the
observer* and to the convincing testimony of witnesses. Now,
since the parts of the red blood admit of division into simpler
parts, it follows that these latter. which are the prior and
more simple constituents of the parts of the blood, are not
red blood but are a blood purer, interior and more perfect.
The color does not change the essence, consequently neither
does it change the name; for this pellucid blood likewise iuns

*Leeuwenhoek is the observer quoted in the author's Economy

referred to; see his testimony of the Animal Kingdom, I, '11. 29.
7
 PSYCHOLOGICAL TRACTS.

through vessels, and it continues its way where the grosser

blood cannot go. Therefore I term this humor, which con­
sists of pellucid spheres, the purer or middle blood.

CHAPTER V.
THAT IN A GLOIlULE OF RED IlLOOD THERE ARE ALSO J\IANY
DIVERSIFORM PARTICLES, SALINE AND URINOUS.

Besides the lesser and pellucid globules which constitute

the larger or rubro-sanguineous globule, there are also an­
gular, or saline and earthy parts. These also have been seen
and described, but only such of them as are of a square or
cubic form; the others, perhaps, being too small to be visible.
But that, within a single red globule, there are forms both
triangular and square, can be inferred from the circumstance
that in so great a whirl and swiftness of fluxion, the six lesser
globules could not cohere together unless there were forms
within the compound which shall strengthen and bind the
structure. For the blood globules are flexible an.d soft
and admit of being stretched to twice or thrice the length
of their diameter; and although these globules allow of ex­
tension and even division, yet they are all of equal dimension;
from which it very evidently follows that there must be some
fulcrum and support whereby globules of such nature co­
here together in their compound. Saline parts both primitive
and compound are angular forms; that is, they are inert and
figured, or, are most minute trigons and squares hollowed
out so as exactly to fit the convexity of the parts that are
fluent and active. Thus they are made and formed for the
sake of copulation with round parts, that is, with the genuine
parts of motion, to the end that they may temper and moder­
ate the activity of these latter, and render them able to be
further or successively compounded into forms. In order
therefore that the six globules united in one compound may
cohere together, it is necessary that there be in the middle a
little cube furnished with six sides and eight angles, and hol­
lowed out on each side. If a highly fluent humor apply itself
to the hollow sides of this cube, it necessarily goes off into
globules, each one of which will be of a dimension and con­
 THE RED BLOOD. 99
vexity commensurable with the corresponding concavity of
the side. But in order that these globules may be set in, there
must fit into the several corners or angular interstices, which
are eight in number, still smaller forms which must be tri­
angular; when these have been rightly inserted, then the com­
pound will be entirely coherent. The little cube in the mid­
dle which serves the place of a base, is properly a part of com­
mon salt, while the triangular forms are volatile and urinous
salts. Of such elements also is made up that ardent spirit
and the several species of oils into which distilled blood goes
off. Moreover such parts float about in the serum and are
proffered to the blood. Nay, that the parts which issue in
abundance from resolved blood are of this nature is clear
from the vegetation which such parts set out to form; also
from the little cubes that are seen issuing forth; and from the
fact that similar cubes are found in the caput mortuum after
the distillation of blood; and moreover from the considera­
tion that without such an application of the parts no composi­
tion would be possible, still less could the red blood be the
treasure house of tile prior humors and the seminary of the
humors that follow. From triangular, square and round
forms applied in this way, a globule arises which not only is
coherent, but is also spherical in figure, voluble, flexible, fluid,
adaptable to every straitness of passage, soluble, ruddy,
heavy, warm, and possessed of the prior elements of the whole
mineral and vegetable kingdom,-a globule containing parts,
<:11 gliding together of their own accord as it were, mutually
compacted, and most ordinately arranged; and among which
rules the one and only spirituous substance which lies within
the smaller globules.

CHAyrE!{ VI.

THAT THE REDNESS OF THE BLOOD ARISES IN EACH GLOBULE

FRO~I THE INTERPOSITION OF SALINO-VOLATILE PARTS.

If in the middle of a blood globule, in the place of fulcrum,

there be a little cube furnished with six sides and eight angles;
and if at each angular interstice where the smaller globules
are mutually applied to each other, there be inserted minute
100 PSYCIICLOGIC,\L 1 RACTS.

trigons and squares, that is, salino-urinous parts, redness must

needs be the result. For color is a modification and variega­
tion of the rays of light; and a reddish color must certainly
arise when the rays are trajected through an object of this
kind thus interrupted at regular intervals by trigons and
squares; for the incident light-rays penetrate with perpetual
refraction to the little cube which holds the place of centre,
and, bounding back therefrom, gyrate, as it were with a
whirl, around the lesser globules set at the sides. It is a
matter of ascertained fact that nothing produces the varied
ratio and form of shaded light more distinctly and exquisitely
than volatile, urinous, and alkaline salts and sulphurs, as be­
ing so many inserted corpuscles-triangular, prismatic and
quadrangular. When such corpuscles combine together in
an ordered manner to form a structure, there thence results
a common modification, either red, or green or yellow; and
a scene comes forth which is distinct and comprehensible in
appearance, only by the common perception of sight. The
difference is, that if, in the sphere, there be a smaller propor­
tion of light or rather of whiteness, it becomes green and sky­
blue; if there be a larger proportion it becomes yellow. This
is confirmed by passing solar rays through glass balls, aqueous
bubbles and vapors, and prisms set in various positions; by the
appearance of colors in spaces where shade begins to be
notably discriminated from light; by divers chemical mix­
tures and precipitations; by the whole vegetable kingdom so
beautiful1y ador~ed with colored objects; and by an infinitude
of other phenomena; from all which when thoroughly ex­
amined it clearly appears that in color there is nothing at all
that is real. From these principles it is also apparent why
the blood is n~ore or less red, pal ish, yellowish, greenish, and
why sometimes it becomes unpleasantly black.

CH.-\PTER VII.
THAT THE GRAVITY OF THE RED BLOOD RESULTS FROM THESE

SAME SALINE AND URINOUS PARTS WHICH ARE

WITHIN THE GLOBULES.

Red blood is heavier than water, since when placed in water

it sinks to the bottom. The cause of this gravity can be de­
 THE RED BLOOD. 101

rived only irQm parts endowed with inertia and resistance

such as are all angular and terrestrial parts, or those belong-
ing to the mineral kingdom. For the force that determines
the gravity of bodies, must by all means reside in the purest
circumfluent atmospheres which press upon the several points
of non-elastic bodies with a highly active force and with
a definite direction towards a common centre; so that gravity,
which is tendency towards the centre, arises from substances
of the world endowed with neither gravity nor levity. Hence
it follows that these salino-urinous and volatile parts which
are within the blood globules, and of which we have treated
above, are the proximate causes of the gravity of the blood.
Consequently, fro:n the gravity of the blood the quantity of
such parts can be inferred. It wotild therefore be worth
while to institute a comparison between a volume of red blood
and a like volume of purer blood; for heavier blood is for the
most part harder, because impregnated with a larger number
of earthy elements; while lighter blood is relatively soft and
is at the same time tinged with a more pleasing red.

CHAPTER VIII.
THAT THE HEAT OF THE BLOOD VARIES AND THAT IT ARISES
FROM VARIOUS CAUSES.

Animal life contribute~ to the blood a certain proprial heat

inmostly concealed in the structure of its several parts. But
this heat is a mild warmth which gently fosters the viscera
and duly kindles· the fires of the laboratories distributed
through the system for the performance of their works. Ac-
cording to the emotions of the animus and by reason of vitia-
tion of the body, it is sometimes intensified, and as it were
boiling, and impotence occupies the burning viscera. Some-
times it fails and often to such an extent that the members are
seized with cold. As soon therefore as the blood is emitted
from its natal veins, then, because of the loss of its heat, it
begins to be extinguished, to turn to cruor and corruption,
and to thicken into a viscid and pultaceous liquor. Therefore
in the blood, that heat is most mild; it is further augmented
102 PSYCHOLOGICAL TRACTS.

and becomes sensible to the touch; and finally it is an im­

moderate febrile heat. But nothing more sharply excites heat
than volatile urinous elements latch as lie concealed in sul­
phurs, bitumens, resins, various kinds of wax, oils. spirits,
nitres and vegetables; and nothing more promptly and suit­
ably promotes it than the auras, and the spirituous fluids
emulous thereof in the animal kingdom. In consequence,
there is nothing more apt than a blood which gives lodg­
ment to the aforesaid volatile urinous and sulphureous ele­
ments, and at the same time to the spirituous fluid, and which
has inmostly united itself in consort therewith. Therefore
genuine heat increases with the abundance of the spirituous
fluid and of the volatile elements adjoined thereto, as is the
case in tender years; it decreases with the decrease of that
abundance, as in old age; it varies by reason of the changed
nature of the blood due to a vast diversity of causes; it is
perpetuated by means of continual solutions and coalitions of
the parts, and also by means of its continual ex~rcitations
caused by the brains. From these circumstances it is ap­
parent that there is nothing real existent in heat, fire, flame.
cold, since they are affections and qualities of substances
either trembling and gyrating, or, on the other hand,
quiescent.

CHAPTER IX.

THAT GENUINE BLOOD IS SOMEWHAT SOFT, AND ADMITS OF EX­

TENSION AND DIVISION; AND THAT TI-IIS SOFTNESS ARISES

FROM THE PURER AND WHITE BLoOD \VHICH LIES

WITHIN THE RED GLOBULES.

That the genuine blood is soft and flexible so that it can be

stretched to two and even three times the length of its
diameter, and can also be divided, is a fact so fully discovered
by microscopical observation that there remains no room for
doubt. Observers have seen the blood globules in capillary
vessels being compressed into a longish or oval figure, and
finally being disrupted into a number of little parts and glob­
 THE RED BLOOD. 103

ules.* But Since, by 'reason of the abundant testimony of

visual experience, there can be hardly a doubt respecting
the softness, extensibility and divisibility of the globules of
the blood, the question arises, Whence is the cause? The very
same experience proves that these lesser globules, six in num­
ber, which are inset in the larger, are the parts that yield;
for they admit of being drawn out as it were into a thread,
while the larger globule admits only of compression. Conse­
quently the cause of the flexibility resides in those lesser glob­
ules, and not in the salino-urinous and sulphureous particles,
-which latter a!"e hard, inert, and passive, and are acquired
only for the purpose of copulation. These lesser globules,
which constitute the purer blood and which constitute the
animal spirit, are so soft and flexible that they yield at the
least impulse and attacking force. For the perfection of the
entities of purer nature consists in the fact that they are yield­
ing, are as highly passive as they are active, and thus rep­
n:sent the most perfect forces of nature. This cannot be
done by hardness and gravity; for hard bodies absorb and
extinguish the attacks and forces, while elasticity and yield­
ingness, and a passivity equal to the activity, suffers none of
the force to be lost, but, receiving it, pours it around into the
neighboring parts and into the universal volume. Further­
more, if the perfection of purer entities consists in mutability
of state, it also follows therefrom that they must be soft, yield­
ing, and flexible, or that they must be as highly active as
they are passive; otherwise they could not accommodate them­
selves to the several forces; thus neither could the soul sen­
sate, imagine, think, that is, discern the least differences in
represented objects which are so many forms; nor could the
animal spirit run through the fibres and determine into act
whatsoever the mind strives after and wills. Therefore the
purer blood and the animal spirit, which is also a more sim­
ple humor of the animal kingdom, is the cause of the flexi­
bility found in the blood globules. From these considerations
is also apparent the nature of the structure of the blood
globules.
*See I Economy of the Animal servations are quoted in further
Kingdom, n. 29. where these ob- detail and with the references.
, 104 PSYCHOLOGICAL TRACTS.

CHAPTER X.

THAT IN THE LIVING DODY, THE RED BLOOD IS BEING PERPET­

UALLY DISSOLVED, PURIFIED, RENOVATED.

It has been proved that the globules of the red blood are
dissolved into lesser and pellucid globules. That they are also
recompounded or renovated, follows as a consequence, since
the same quantity still remains in the veins and arteries. This
resolution and recomposition of the blood produces that cir­
culation which I term the circle of life; that is to say. the cir­
culation which is carried on from vessels to fibres and from
fibres to vessels. Thus by resolution nothing of the blood is
lost; but at each resolution it merely returns to its first es­
sence and nature, and 'from this again reverts to its general,
that is, to its ultimate form. When the structure is dissolved,
that is, when the red blood dies, it does not perish, but returns
each time t9 its purer life or soul, as to its parent. Thus death
and life alternate in us at every moment, and each part of the
blood represents the general state of the body. 'Without the
continual dissolution and renovation of the blood the uses of
the foods would also be vain; for fresh elements wherewith
the blood may be co:-npounded anew, must be constantly sum­
moned, when the obsolete and antiquated are exterminated;
and therefore also the blood is always surrounded with abund­
ant serum which is stored with these elements and proffers
them. Add to this, that the blood must be continually purified
in order that it may serve all the uses of animal nature; that
is to say, may give birth to the many humors with which the
viscera abound. l\'foreover, the blood rr:ust by all means be
dissolved and renewed in order that it may be purified and
may exist in a condition ever proper and suitable; for when
too hard and compact it puts forth or unlocks nothing what­
ever of the treasure stored up in its bosom. Thus the lot and
condition of the corporeal life consists in the softness of the
blood and its divisibility, but not in its hardness. What is
vital is also soft, patient and yielding; it is the opposite if
hard, sluggish and inert.
 THE RED BLOOD. lOS

CUAPTER XI.

THAT THE GLOBULE OF RED BLOOD CONTAINS WITHIN IT PURER

BLOOD AND ANIMAL SPIRIT, AND THIS THE PUREST ESSENCE
OF THE BODY, THAT IS TO SAY, THE SOUL [anima];
THUS THAT THE RED BLOOD IS A SPIRITUOUS
AND ANIMATED HUMOR.

The blood is the repository of all the prior or purer humors

of the body, and the seminary of all the posterior or grosser:
so that it contains the prior in actuality and the posterior in
potency. The animal spirit descends from the very essence
and substance of the soul; the purer or middle blood from the
animal spirit; and the red blood from the purer blood. It is
only by a succession and derivation of this kind, that the soul
can be present in the several parts; for in order to its being
present it must be within the single parts in the above order.
Therefore the inmost thing that is laid up in the red blood is
the very essence of the soul which, since it rules and de-
termines its blood, rules also and determines the several parts
that depend on the blood. Unless the blood contained within
it prior animal essences, things prior could never provide
for things posterior, nor could things posterior refer them-
selves to things prior; consequently there would be no mutual
respect, dependence, harmony and real correspondence. There-
fore the blood is spirituous and animated.

CHAPTER XII.
THAT THE RED DLOOD PARTAKES ALMOST EQUALLY OF TU.E SOUL
AND OF THE nODY; AND THAT IT MAY BE CALLED
nOTH SPIRITUAL AND MATERIAL.

The blood partakes of the soul in that it stores within itself

the purer blood; this the animal spirit; and this again the
first essence or soul. It partakes of the body in that, at the
sal.re time. it contains terrestrial, inert, and saline parts whence
arise its gravity, color, harder consistency, and many other
properties which are qualities belonging to the body alone, and
106 PSYCHOLOGICAL TRACTS.

which attach to things material; to say nothing of the fact

that the blood globules are of a circular form and thus also
corporeal. How much space in the blood globule is occupied
by the one, and how much by the other, is also a matter that
can b.' submitted to calculation, provided that the inmost space
which is filled wita the little saline cube, and the angular in­
terstices which are filled with the smaller trigons, be compared
with the space occupied by the globules; although, in these
globules also are purest elements of a similar but purer nature,
which likewise strengthen their structure, temper their activity,
and fix their volatility.

CHAPTER XIII.
THAT THE RED BLOOD MAY BE CALLED THE CORPOREAL SOUL.

Regarded in itself the blood is not the soul, but the soul is
within it; which soul can thus and in no other way rule and
determine forms that are ultimate and remote from itself.
Nature ever acts in her Qwn modes and measures. In order
that she may act upon ultimates she must act by means of in­
termediates with which, and in which, she may be present.
Thus because the blood is the soul's vicegerent in the ulti­
mates of its kingdom, it may be called the corporeal soul and
a succenturiate force; especially in those who allow them­
selves to be ruled by the body and not by the spirit; such as
brute animals, and also their likenesses in human society; for
in these the blood and body hold sway over the soul, and not
the soul over the body.

CHAPTER XIV.
THAT IN THE RED BLOOD IS A COMMON AND OBSCURE LIFE.

The one vital essence, or that within which is life, is the

soul; all else derives its possession of life from the soul. So
also the blood, wherein inmostly abides the soul and conse­
quently life. But the blood is the common abode of the soul,
nor is this blood distinctly determined by means of any fibres;
 THE RED BLOOD. 107

therefore it is an ,obscure life, that is to say, a life without

sensation or any intellectual faculty. It is essential deter­
mination or form that produces the effect of" our living dis­
tinctly in such and such way and no otherwise. Thus from the
form can be judged the quality of the life, and consequently
tbe quality of the blood's life,-which latter comes out some­
''''hat more distinctly by means of the determination of its arter­
ies and veins; but still is not such as to be called sensible.

CHAPTER XV.

THAT FROM THE RED BLOOD CAN BE JUDGED THE NATURE OF

THE PURER BLOOD; FROM THE PURER BLOOD THE NATURF

OF THE ANIMAL SPIRIT; AND FROM THIS THE NATURE

OF THE SOUL; BUT ONLY WITH THE HELP OF THE

DOCTRINE OF FORMS, ORDER AND DEGREES.

From things visible and ultimate judgment can be made

concerning things invisible and prior, or from compounds con­
cerning simples; for within compounds there can be nothing
truly essential except the first essence. The nature of the
red 'blood stands out before the very sight, but not so that
of the purer blood, and still less that of the animal spirit; from
the former, however, can be inferred the nature of the prior
essences. This method of exploring the unseen and occult
things of nature is called the analytical method; but it needs
the experience of the senses, and also the sciences as guides,
which shall lay down the laws and the order whereby nature
proceeds, or whereby must proceed our exploration. If there
are salino-urinous elements within the red blood, the order
seems to be such that there must be similar, but more pure,
simple, and perfect elements within the white blood,-elements
which can never be detected even by the most acute sight; and
that within the animal spirit there must also be like elements
but most highly simple and perfect. Otherwise there would
be no derivation, nor any distinction of the one essence from
the other. But the degrees of the perfection of such en­
tities cannot be explored except by the doctrine of fonns.
108 PSYCHOLOGICAL TRACTS.

Meanwhile It IS plainly apparent from the above considera­

tions how greatly the experience of the senses contributes to
disclosing the arcana of nature; and that without such ex­
perience we can never ascend to the knowledge of things su­
perior and more simple.

CHAPTER XVI.

THAT THERE IS A GROSSER, A PURER AND A PUREST BLOOD.

The red blood is properly called the blood; but the purer
not so properly, because it is not red but white; while tile
purest is the animal spirit. Over each of them is the soul,
which is not a blood but is the first, inmost, supreme, most
simple and most perfect essence of the bloods, and the life of
all. The red blood draws its principal essence from the min­
uter globules which are within it; and therefore a stream of
such globules cannot but be called a blood. A similar reason­
ing holds good of the animal spirits which are within the
purer blood. Thus they are all called bloods, and are so called
in the Scriptures. The substantial and essential remains ever
the same, and it is mere accipents that vary the notion. For
if blood is not so named from its redness, gravity and gross­
ness, but from its interior nature, then the one aQd the other
are both bloods; unlike what would be the case if it were
named fro:n the above mentioned accidents. These bloods,
regarded in themselves, are indeed most utterly distinct; for
although they are simultaneously present within the red
humor, yet they observe an actual distinction from each ot~er.
Consequently, for the sake of distinction, they must be signi­
fied by different names; and if not always by different names,
at any rate "by a predication indicating perfection; by the
predication, namely, that the animal spirit is the first, supreme,
inmost, simplest, purest, most perfect blood; that the white
blood, compared to the red, is prior, superior, interior, more
simple, pure, and perfect, or is a middle blood; and that the
red blood is the last, lowest, outmost, compound, grosser, mpre
imperfect, ultimate blood which is the blood proper. The same
 THE RED BLOOD. 109

also applies to their vessels: for simple fibres, compound fibres,

and blood vessels mutually follow and correspond to each other
In the same manner and order.

CHAPTER XVII.
TB .\T THE FABRIC OR FORM OF THE PRIOR OR PURER BLOOD IS

MORE PERFECT THAN THE FABRIC AND FOR"I OF THE

POSTERIOR OR GROSSER BLOOD.

The form of the globule of the red blood is circular; for

the globule is perfectly spherical and, in its vessels, it has a
circular revolution; in addition, it includes parts that are of
an angular fOrill. Thus the form of the globules of the red
blood is the ultimate and penultimate of forms. But tl1e
form of the globule of the purer blood is not circular or
spherical but spiral, as can also be inferred fr0111 the fact that
these globules are oval, being on this account called plano­
oval;* for the spiral form of the flux ion of the parts carries
this figure or external form with it; as is likewise the case with
the cortical glands which also are spiral forms and at the
same time vortical. But the form of the globules of the pur­
est blood, is the next superior form, namely> the vortical; for
as the bloods themselves become simpler so also do tl1e fOflllS
become n:ore perfect. That such is the order, and such the
ascent, of perfections, is the lesson of the doctrine of forms
and also of experience.

CHAPTER XVIII.
THAT THE THREE BLOODS RULE IN THE ANIMAL BODY BOTH
CONJOINTLY AND SEPARATELY.

They rule conjointly in the red blood, for herein are bOt:l
the purer blood and also the animal spirit; wherefore the red
blood is called the repository of the preceding fluids. They

*See I Ec. of An. Kingdom, n. 32 2 •

 110 PSYCHOLOGICAL TRACTS.

rule conjointly also in the purer blood within w:1ich is the

above mentioned spirit, and within this the soul. Each blood
also rules separately; that is to say, the animal spirit in its
fibres. the purer blood in its, and the red blood in the vessels.
Thus in the organic body the several parts are separated and at
the same time united; and the one blood actuates its own cause
and rules its own organism, and so likewise the other. Thus
only and in no other way can the soul ordinately and succes­
sively form and rule its body, and preside over it and hold
sway, most individually and at the same time universally. For
the more conjoined these ruling humors are in the red blood,
and the more exquisitely distinguished each from the other,
the more perfect is the organism and the more obediently do
the several parts bow to the decision of the soul. But as soon
as these discriminations and unitions are confounded, the sen­
sation and action of the body becomes more or less indistinct,
undetermined, insensible and imperfect. From this same
cause it is that at every turn of the circulation the red blood
is resolved into purer blood, and this into its spirit; and that
from these again is compounded the red blood; thus the cir­
cle of life is carried on.

CHAPTER XIX.
THAT THE ANIMAL SPIRIT ACTS INTO THE BLOOD, AND THE

BLOOD INTO THE SPIRIT BY MEANS OF VESSELS AND FIBRES;

WHENCE COMES THE ALTERNATE AND RECIPROCAL

ACTION OF THE MUSCLES.

But this is merely for mention; the action of the muscles

will be treated of in the following chapter.* Without the dis­
crimination of the agent humors there can be no reciprocal
action, that is, no simultaneous and successive action and re­
action.

*The word "chapter" is here (chapter vii, p. 121, and xiii, p. 126)
t:secl to signify a separate part or which follows the present treat­
"transaction." The reference is ise, But see THE FIBRE, n. 155,
probably to the work on Action, note.
 THE RED BLOOD. III

CHAPTER XX.
THAT THE STATE OF THE RED BLOOD DEPENDS ON THE STATE
OF THE PURER BLOOD, AND THE STATE OF THE LATTER
ON THE STATE OF THE SPIRITS.

The quality of a compound is according to the quality of

that which is within it 'substantially; for, granting the ex-
istence of accidents, a compound draws its nature from the
nature of the simples existing within it. The red blood may
indeed be defiled with heterogeneous matters; but since at
each turn of the circulation it is for the most part resolved
and recompounded, and the harder, or antiquated and indis-
soluble parts, rejected towards the liver and its gall bladder,
so it is successively purified. Therefore so long as the ani-
mal spirit and the purer blood remains consistent in its in-
tegrity a morbid state of the red blood or body may be re-
stored; this is said to be done by the work of nature. In this
way does the one inflow into the other, and the prior or in-
terior repair what has failed in the posteriors or exteriors.

CHAPTER XXI.
THAT INFINITE CHANGES OF STATE HAPPEN BOTH TO THE RED
BLOOD AND TO THE PURER.

That the animal spirit undergoes infinite changes of state

has been shown in the Transaction on the Spirits.* All this
change and nature of the spirit passes over and is derived
into the state and nature of the purer blood, and all the change
and nature of the latter into the state and nature of the red
blood; for the state of the one depends by continual influx on
the state of the other. Moreover, many changes and varieties,
to wit, in respect to accidents·and accessories, are induced on
the purer blood, which are proper thereto, and all and each of
which change the state of the red blood. There are also
changes of state proper to the red blood, namely, in respect to
accidents and accessories. Accidents are the situation and con-

*C/. ANIMAL SPIRIT, n. 22, p. 90, above.

 II2 PSYCHOLOGICAL TRACTS.

nection of the ingredient and constituent parts, and consequently

their order, whence is their form and quality. Accessories are
those salino-urinous and sulphureous parts which are acquired
for the sake of copulation; on these accessories and their qual­
ity and quantity depends for the most part the change of ac­
cidents or of the situation and connection of the genuine parts
and essences. Hence we have blood that is more or less soft.
hard, hot, cold, ruddy, pale or green; in a word, the circum­
stance that the blood is spurious, legitimate, or varied. From
all this it is apparent how, in compounds, mutabilities increase,
and consequently inconstancies and imperfections; for each
change of the state of the simple parts that are within induces
a change on the compound, but not vice versa; for in every
compound there are accidents that are proper thereto and also
accessories. That the changes of the state of the blood are in­
finite in number, that is, exceed all number, can be de.r.on­
strated analytically and by calculation.

CHAPTER XXII.
THAT THE BLOOD OF ONE INDIVIDUAL IS NEVER ABSOLUTELY SIMI­
LAR TO THE BLOOD OF ANOTHER.

That no one's soul and no one's animal spirit is absolutely

similar and equal as to every nature and all accidents to the
soul and spirit of another, has been pointed out .above.* From
this it follows that the blood of one individual can never be
absolutely similar to that of another; for as the animal spirit
is, such is the purer blood, and as the purer blood is, such is
the grosser or red blood. This latter can also be varied in
infinite other ways. For the blood of one individual is harder
or softer than that of another; it is also heavier or lighter, hot­
ter or colder; also paler, redder, blacker. Moreover the glob­
ules differ in size. Instead of a little saline cube or octohedron
in place of fulcrum, there may be a dodecahedron, hexahedron,
or pentahedron, whence there would be a smaller or greater
quantity of the purer globules, and thus a variation of the form.
Instead of urinous salts or subtle and volatile trigons inserted
in the angular interstices, there may be acids or more fixed
"Cf. ANIMAL SPIRIT, n. 22, p. 90, above.
 THE RED BLOOD. 113

salts, or elements of another class, which to that extent would

vary the state of the blood globule. The globule may be en-
girdled with other ramenta and fragments of the utmost di-
versity, and may, at the same time, be surrounded by an equally
diverse chyle and serum; besides many other varieties the re-
countal of which would be too prolix. That there are so many
diversities of bloods is confirmed from the common rule. to
wit, that according to the number of the heads and subjects so
many are the diverse bodies, actions, animuses, minds, inclina-
tions and temperaments; so that I am induced to believe not
only that the blood of one individual is never absolutely simi-
lar to that of another, but that neither in the same subject is
it altogether 'of the same quality at one moment as at another
(for the mind and animus which depends on the state of the
animal spirits perpetually varies) ; and further that one glob-
ule of blood is never absolutely similar to another globule. I
say nothing of the blood of land animals, birds and fishes,
whose globules are differently formed, some of them being of
an oval figure covered with a thin surface or crust, white,
cold by nature, etc., etc.

CHAPTER XXIII.
THAT THE RED BLOOD IS THE SEMINARY OF ALL THE HUMORS
OF ITS BODY.

These humors are "chyle, milk, lymph, saliva, mucus,

bile: the liquor of the pancreas, stomach, intestines,
cesopnagus, brain, eyes, thorax, pericardium, abdomen, tunica
vaginalis testis; the genitura or seed with the liquor of the
prostates; the mucus of the nostrils, tonsils, joints, urethra,
uterus, vagina and tubes of the uterus; the humor of the
ovules, and that in which floats the fcetus; the wax of the
ears, urine, sweat," and many other humors which must be
specifically discriminated. * That the red blood furnishes the

*The passage which the trans-
lator has placer! between quotation
marks, is taken from Heister,
Compendium Anatom.icum, n. 34.
8
Heister's words are "chyle, milk,
blood, serum, lymph, spirit, saliva,
bile," etc. Our author quotes only
humors other than the blood.
 PSYCHOLOGICAL TRACTS.

natal origin to most of the above mentioned humors is clear

from the very fabric of the glands wherein such humors are
prepared and elaborated for every use. For the glands are
made up of nothing but vessels and fibres; into them enters the
red blood and the purer with their vessels, and also the spirit
with its fibres; and from them a reformed humor afterwards
issues forth; as is visible in the milk, genitura and saliva. For
in each of its little spheres the blood comprehends mere
principles and elements; consequently, in potency and virtue,
it possesses everything in the world that is ever producible
from principles, elements and simple substances; that is to
say, everything that is possible. A globule which holds within
itself elements and determined unities, and this so subotdi­
nated and coordinated that it can be resolved into these several
parts' cannot but procreate all the species of humors in the
universe; as also it does in actuality, since it is resolved at each
turn of the circulation. Consequently, in the nature of things no
compound entity can exist more perfect than the blood. From
this embodiment of the blood as now set forth, it follows as
a consequence, that each of its globules is as it were a micro­
cosm, or, that it contains, in actuality, all the things that have
preceded, and in potency all the things that follow,-and thus,
in potency, a kind of universal human race; for from it springs
the genitura.
[PSYCHOLOGICAL TRANSACTIO~S.J

ACTION

 ACTION.

CHAPTER 1.

THAT THE ACTION OF THE WHOLE BODY, AND OF ITS VISCERA

AND THE PARTS THEREOF, IS CARRIED ON BY MEANS

OF MOTOR FIBRES AND MUSCLES.

From the first stages and the successive growths of the

animal embryo, it is evident that it is the muscle and its action
that is determined in the last place. The first fibre of all, that
is, the simple fibre, while fresh sprung from its natal cortex,
goes into convolutions and constructs the medullary or nerve
fibre; and this again constructs the blood vessels; to the end
that the nerve fibre and the blood vessel may together con­
struct the motor fibre whence comes the muscle. Thus the last
determination is the motor fibre, by whose means is produced
action. But we have the more simple motor fibre, and the
compound motor fibre. The more simpl'e is composed of bare
nerve fibres together with capillary vessels within whicn is the
purer blood; while the compound is composed of nerve fibres
together with capillary vessels and vessels of the red blood;
for into every musde flows both a nerve and an a'rtery. But
to continue: The universal body, the viscera of the body, and
the parts of the viscera, are constructed of motor fibres alone.
The cause of this is, because there is nothing therein that is
not born and made for the production of some action, in order
that thus, by means of real acts, there may be represented in
outmosts, an exemplar of the soul; which latter, in respect to
its quality, could not appear in the ultimate world unless it
became active by means of muscles.

CHAPTER H.
THAT THE BODY IS SO ARTICULATED BY MEANS OF MUSCLES, THAT
NO PART IS WITHOUT ITS OWN MOTION AND ACTION.

The first inspection and contemplation of the animated

body when denuded of its integuments makes it evi'dent that the
II7
 PSYCHOLOGICAL TRACTS.

body is so distinct and articulated with muscles as to represent

all possible actions whatsoever that can be' conformable to
the operations of the soul. The heart is, in all respects, mus­
cular, and is so articulated that it can be expanded, com­
pressed, flexed and reflexed, in a thousand ways; and the same
is true also of its auricles. Likewise al'so the lungs, stomach,
intestines, liver, diaphragm, etc.; so that whatever is called
corporeal, is also muscular, or, what amounts to the same
thing, is adapted for motion and action. There is not a single
artery which, girt as it is with muscular circl'es, does not ac­
commodate itself to the blood and its fluxion; and so likewise
with every little fibre of. the circl'e. This is mani~estly apparent
from the fibres, which are the least parts of the body; for each
one of these enjoys its own proper activity, but in such way
that it is at the same time bound in with others, so that when
it acts for itself it acts also for the community. Such likewise
is the condition of the parts of the whole body and of its
viscera. Therefore, that in the body, which is not active can­
not be said to be animal or animated; for the end of the
formation of each part is that it may operate answerably to
the force of the soul.

CHAPTER Ill.
THAT EACH INDIVIDUAL PART OF THE ANIMATE BODY ENJOYS

ITS OWN PROPER MOTION; AND THAT EACH ACTION

CONSISTS OF AN INFINITY OF MOTIONS AS PARTS.

That each individual part, even the least, enjoys its own
proper active force is a point which we learn especially from
the growth of the embryo in the womb and the chick in the egg.
Each fibre is so' separated from'its companion, and at the same
time so bound to it by ties, that while promoting its own cause
it promotes also the general cause. But as we advance to man­
hood and old age, one fibre coalesces with another, or one is
disjoined from another, whence results confused and indis­
tinct action. For whether the individual part acts separately,
or whether it acts entirely in union with another part, there
 ACTION.

can be no liberty, the absence of which does not also mean

the absence of harmony. The more, therefore, the viscera
and the parts of the viscera are distinct and free, an~ the
more, at the same time, they are unanimous and conjoined
for the guarding of the general weal, the more perfect is their
state; for so, and not otherwise, can the body carry out the
decisions of the mind whose operations are in things most
single. This is also corroborated by experience, for as soon as
the parts either grow together or are separat~d, the obedience
and integrity of the body is at once destroyed.

CHAPTER IV.

THAT THE NATURE OF THE ACTION IS ACCORDING TO THE

NATURE OF THE MUSCLE.

If the muscle be the instrument or organ of action, it follows

that on. the situation, connection and quality of its fibres de­
pends the form of that action. For a muscle consists of a
fleshy belly and a tendon, and these can be divided into other
constituents, exactly similar though smaller. The tendon is
also separated into as many fibrils as the muscle. Moreover
muscles are invested with many membranes, and these mem­
branes are tenuous and cellular. Into each muscle enters both
an artery and a nerve; and when the muscle is moved and
relaxed, the blood is reciprocally pressed out and drawn in with
great force. It is on all these circumstances that the form of
the muscle and the form of the action manifestly depends.
But what the nature of each motor fibre is, has not yet been
investigated. Meanwhile, that action is entirely dependent on
the state of the muscle, is apparent in paralysis, tetanus, spasms,
and convulsions, and from cases where the fibre or artery has
been cut, relaxed, torn or obstructed. Therefore, as the form
of the muscle is, such is the form of the action.
120 PSYCHOLOGICAL TRACTS.

CHAPTER V.
THAT THE BODY LIVES IN ACTING, AND ACTS IN LIVING.

The body is said to die when it ceases to act; and the more
perfectly it acts the more perfectly does it live. Therefore,
when any member is deprived of its action it is said to be ex­
tinguished. The ultimate form of the sout is the body with its
members. These members do not live unless they live, that
is, act, under the arbitrament of their mind; for they are
ultimate determinations, which do nothing from themselves,
but only from a superior power which determines them, and
in which is life. Hence the life of the muscle is action. This
is the reason why death first seizes the members, limbs, and
muscles, and then by degrees advances to the inner parts.
For we cease to act before we cease to will action, that is, to
live.

CHAPTER VI.
THAT WITHOUT THE ANIMAL' SPIRIT AND THE BLOOD, OR

WITHOUT THE FIBRE AND THE ARTERY, THERE

IS NO MUSCULAR ACTION.

This is evident from experience alone. Into the muscle

enters both a nerve and an artery. Within the muscle, the
nerve and its fibre entirely vanishes away, and the artery is so
ramified through the body of the muscle that the muscle ap­
pears to be wholly arterial and sanguineous; with the artery
there is also a corresponding vein. From this. it is clear that
the muscle is constructed of arteries and fibres* alone, or that
nothing rules principallyt in the muscle except the artery and
fibre,* that is, except the blood and the animal ~pirit. There­
fore, when the artery or nerve have been injured, cut, com­
pressed, loosened, the action of the subjacent muscle is de­
stroyed in proportion to the degree of the injury. But as to
how the one and the other of these two constituents flows in,

*The Latin has vena, but it is this is a slip for fibra.

apparent from the context that 1'i. e., from firsts or principles.
 ACTION. 121

this we will learn from a theoretical examination of the fibres

and vessels, or of the animal spirits and the blood. The blood
vessel is made up solely of fibres. Therefore, when the fibre
acts" the artery is constricted and the blood expelled; and when
the fibre does not act,. the blood rushes in and restores the
artery. Hence comes the reciprocal action of muscles, that is,
their action and reaction; for the blood is passive and reagent
against the spirit, which latter is active. But the texture of
the motor fibre does not allow of being explained to the satis­
faction of reason, without premised experimental data.

CHAPTER VII.

THAT THERE ARE THREE GENERAL SOURCES OF THE MOTIONS AND

ACTIONS OF THE ANIMAL BODY, NAMELY, THE ANIMATION

OF THE BRAIN, THE SYSTOLE AND DIASTOLE OF THE

HEART, AND THE RESPIRATION OF THE LUNGS; AND

THAT THERE ARE MANY SPECIFIC SOURCES,

AND INNUMERABLE PARTICULAR ONES.

Of the actions of the animal body, there is an entire series,

order and form. For there are superior universal actions and
inferior universal actions; or, there are general, specific and
individual actions. The one is under the other, and the one is
within (he other, just as in the case of substances; for action
flows from substances' as from its instrumental causes. The
most universal source of the motions and actions of the body
is the animation. of the cerebrum, cerebellum, medulla ob­
longata and medulla spinalis; for by this animation the whole
nervous system, or the whole organic body, is inspired and
vivified with its active spirit. A less universal source is the
systole and diastole of the heart; for its motor fibres and
those of thearterier> and veins, depend on the inspiration of
the nerve fibres. A still lower universal source is the respira­
tion of the lungs which concurs both with the aniI!Jation of
the brain, and with the systole and diastole of the heart. The
other motions of the body, which are called special motions,
122 PSYCHOLOGICAL TRACTS.

are like streams flowing from the above three as from their
sources. These special motions are the motions of the several
viscera and members. Each single member enjoys its own
proper motion and its own proper action; that is to say, the
stomach and intestines enjoy theirs, the liver, pancreas and
spleen theirs, and also the arms, loins, feet and fingers or
toes theirs; so likewise with all the other parts whatsoever
that are within the body. There are also particular motions
in each viscus, such as the motions of the glands, vesicles, and
delicate muscles, of which the member as a whole is com­
posed. To these again belong motions still more particular,
such as the motions of the motor fibres in each tiny muscle
and in each gland; of the arterial and venous vessels in these;
of the nerve fibres in these; and of the simple fibres in these;
and so forth. The corporeal system is the more perfect in
the degree that its several active forces are more perfectly
distinct, but yet conspire with universals in finer harmony.

CHAPTER VIII.

THAT SPEECH IS THE ACTION OF THE TONGUE, LARYNX,

TRACHEA, AND LUNGS.

That an articulate sound or a word may be enunciated,

the tongue, which is entirely muscular, must be folded in
divers ways; also the fauces must be applied, and the larynx
moulded, according to the nature of the sound; so also
with the trachea; and the lungs which administer the air,
must likewise accommodate themselves to the several opera­
tions. Thus for the articulation of a single sound there is
required a concurrence of innumerable motor fibres. But the
action of the tongue differs from the action of the other mem­
PNS, solely in velocity and volubility. That the motions of one
member may be of the utmost velocity, while those of another
are slow and sluggish, is clear from birds and insects which
vibrate their wings with such persistent rapidity that the
alternating activity appears like one continuous rest, and is
 ACTION. 12 3

heard as the sound of a murmur. The speech of the tongue

flows from the same source as that from which flow the other
actions of the body.

CHAPTER IX.

THAT THE CORTICAL GLANDS IN THE CEREBRUM AND CEREBELLUM

CORRESPOND TO THE MOTOR FIBRES IN THE MUSCLES OF
THE BODY; AND CONSEQUENTLY THE ACTION OF THE
GLANDS TO THE ACTION OF THE MUSCLES.

The nerve fibre has its existence from the cortical gland:
hence the latter determines the former. But the last determi-
nation of the nerve fibre is the motor fibre of the muscle, for
in this it is terminated. Therefore, the first and the last, that
is, the two extremities,must needs mutually correspond to eadl
other. Thus the cortex of the cerebrum and cerebellum is the
agent, and the fibre of the muscle is the patient, that is, is
bound to act according to the force impressed by the efficient
cause. The motor fibre is the cause of action; but it is the
cortical gland which causes the fibre to act. In this way every
action of the body flows from the active force of the cortical
cerebrum and cerebellum.

CHAPTER X.

THAT THERE IS NOT A CORTICAL GLAND IN THE BRAIN WHICH

DOES NOT CORRESPOND TO ITS OWN MOTOR
FIBRE IN THE BODY.

From each cortical gland proceeds a single medullary or

nerve fibre; this is carried down into the body, in order that
it may take hold of some part of a sensation, or produce some
part of an action, consequently into its corresponding motor
fibre. One and the same fibre cannot perform a double office
at its extremities; that is to say, it cannot actuate two motor
fibres, for the result would be an indistinct action. For this
reason there is the same luxuriance of cortical glands in the
 124 PSYCHOLOGICAL TRACTS.

cerebrum, cerebellum, medulla oblongata, and medulla spin:llis,

as there is of motor fibres in the body.

CHAPTER XI.
THAT THE CORTICAL GLAND OF THE CEREBRUM AND CERF.BELLU~1

CANNOT ACT INTO ITS MOTOR FInRE OF THE BODY, WITHOUT

AN ACTIVE OR LIVING FORCE, THAT IS, WITHOUT

EXPANSION AND CO!'\STRICTION.

The case is not unlike that of the artery, which cannot act
upon the blood, and, through the blood, upon the ultimate or­
ganic parts, without the active force of the heart, that is, with­
out its systole and diastole; for with the arresting of the heart,
the pulse and ~he action of the blood are also arrested. So like­
wise with the cortical gland, which is a 'heart in least effigy;
unless this be expanded and constricted, the animal spirit could
never be expelled and could never excite the motor fibre tu
action. From absolute rest in the principal, follows rest al-,)
in the effect dependent thereon. That the cortical glands
respire and animate, and thus impel the active spirit into the
extreme muscles, is confirmed by experience. For the cere­
brum perpetually rises and falls, that is, animates; and unless
this motion began in the cortical glands it could never begin
in the fibres and vessels. The same is also apparent from
cases of ap?plexy, epilepsy, and catalepsy, and from the sev­
eral diseases of an affected cerebrum. For as soon as the
arterial vessels of the cerebrum (or even the venous) are
obstructed, from any cause whatsoever, and space for action is
denied the cortical gland, the action of the muscles and the
sensation of the organs at once cease.

TH:\T THE CEREllRU.\I IS SO ARTICUL\TED AND SUBDIVIDED, TI'L\T

IT CAN EXCITE TO ACTION A GRL\TER OF LESSER NU.\IBER

OF CORTICAL GLANDS, AND TH\,;S CAN PRODUCE BY THE

~IUSCLES WHATSOEVER ACTION IT WILLS.

The cortex of the cerebrum is so divided and subdivided

that each individual gland can be expanded and constricted;
 ACTION. 125

in like manner also a smaller or larger number of glands, nay,

an entire congeries, and al'so the whole cerebrum; for there
are intervening anfractuosities, furrows, ridges, and spaces
which mark the distinction between each partition. It is in
the power of the cerebrum to render active whatever fibres or
forces it wills, and consequently whatever motor forces of the
body. Hence it follows that the cerebrum can animate, or
excite to action" now an entire muscle, now a part thereof,
and, simultaneously, another muscle or a part thereof; and also
that it can in a moment transfer the action of one muscle into
another, and so produce the harmonious and pleasing form of
any given action.

CHAPTER XIIa.

THAT VOLUNTARY ACTION IS A SPECIAL AND PARTICULAR

ANIMATION OR EXCITATION OF THE CORTICAL GLANDS

OF THE CEREBRUM SUDORDlNATE TO ITS GENERAL

ANIMATION.

The fact that the whole cerebrum expands and constricts, is

no hindrance to the ability of each of its separate parts to ex­
pand and constrict in a different way; for a general motion and
action never hinders such as are special and particular, but
rather promotes them. That the parts can also be elevated
individually, depends solely on the form, that is, on their
situation and connection. Of such nature is the situation
and connection of the cortical parts of the cerebrum; hence
arises its voluntary faculty. But when the cortical glands are
held as it were united and compact, with their smallest in­
terstices and divisions obliterated, as in sleep, lethargy, carus,
then this voluntary faculty or activity ceases; bur as soon as
they are again elevated, as in wakefulness, the individual parts
are roused to voluntary action. Therefore, it is the individual
animation of the glands that produces action; for by animation,
the animal spirit is transmitted to the motor fibres, whereso­
ever they are planted. It would, therefore, be worth our while
126 PSYCHOLOGICAL TRACTS.

to enquire whereabouts in the- cerebrum, whether in its vertex,

its borders, or its mass, are situated the cortical glands that
corresponrl to any given group of motor fibres in the body.

CHAPTER XIII.

THAT SPONTANEOUS AND NATURAL ACTION FLOWS FROM THE

GENERAL ANIMATION OF THE CEREBRUM AND CEREBELLUM

UNDISCRDHNATED BY ANY PARTICULAR ANIMATION.

Spontaneous and natural action is opposed to voluntary ac­

tion, the former being general', consequently indiscriminate,
indistinct and obscure, and the latter discriminate, distinct,
and proper to the individual parts. The cerebellum is not so
well divided into beds, groups, and masses, each with its own
distinct motion, as is the cerebrum; which is the reason why
the action of the cerebellum is natural, while that of the cere­
brum is voluntary; and, therefore, in time of sleep, the action
of the cerebrum, being then a general action, is also natural.
But the nature of these two brains in other animals, and the
nature of the medulla oblongata and medulla spinalis, must
be learned from their form and state, that is, from the situa­
tion, connection and coexistence of the cortical glands and of
the muscular fibres corresponding thereto; for everything
owes to its form that it is such as it is found to be. Add more­
over, that the cortical glands of the cerebrum, by virtue of
their ability to separate, can be stretched to any degree, as in
wakefulness. It is worthy of observation that the general
animation, both of the cerebrum and of the cerebellum, causes
the muscles of the whole body,-except the muscles of the
lungs and heart,---even though in perpetual action, to be never­
theless maintained in their equilibrium by means of antago­
nistic muscles.
 ACTION. 12 7

CHAPTER XIV.

THAT IN MOST OF THE BODILY lIIUSCLES, THERE IS A FIBRE BOTH

OF THE CEREBRUM AND OF THE CEREBELLUM; CONSE-
QUENTLY, THAT IN SUCH MUSCLES THERE IS
BOTH NATURAL AND VOLUNTARY ACTION.

That the fibre of the cerebrum, or the motor-voluntary fibre,

does not enter into any muscle singly" but is mostly associated
with fibres of the cerebellum, may be judged from the very
action of the limbs and muscles of the body. In wakefulness
all the voluntary muscles stand in utmost readiness at the nod
of the cerebrum, while in sleep they live under the auspices
of the cerebellum; in fact. I believe there is hardly a sing-le
muscle devoted to voluntary motion, which is not also ap-
proached by a fibre of the cerebellum. In such wise also are
the fibres in the head itself commingled, for fibres of the
cerebrum wonderfully entwine and unite with fibres of the
cerebellum, first in the annular protuberance, then in the region
of the testes, and afterwards in the medulla spinalis; thus, like
married partners as it were, they run together in every nerve
and in every muscle. This is especially evident in the two
lungs. The lungs breathe both day and night" whether the
cerebrum is asleep or awake; and so great is the union of the
two influences, that in the daytime, there is not a moment
of the respiration, in which the natural and the voluntary are
not commingled in the very act of respiration,-a fact which
we may observe in ourselves, if we give careful attention to
the alternations of the respiration; for the respiration is carried
on in accordance with every state of the cerebrum, its animus
and mind. But to proceed. There are viscera of the body
which are actuated by the fibre of the cerebellum alone, such
as the pharynx, stomach, intestines, mesentery, heart, liver,
pancreas, spleen, testicles, epididymides and many others.
Again there are viscera whi,ch partake equally of the fibre of
both brains, such as the trachea, lungs, eyes; and there are
others wherein the fibre of the cerebrum rules, as in the muscles
128 PSYCHOLOGICAL TRACTS.

of the head, neck, thorax, abdomen, arms, loins, feet, and

fingers or toes.

CHAPTER XV.

THAT ACTION IS INDEED DETERMINED BY THE CORTICAL GLANDS

BY MEANS OF A MODE OF EXPANSION AND CONSTRICTION;

BUT THAT WITHIN THE GLANDS RESIDES THAT WHICH

EXPANDS AND CONSTRICTS THE GLANDS THEM­

SELVES, THAT IS, EXCITES THEM TO ACTION.

The expansion and constriction of the glands causes the

animal spirit to be expressed into the nerve fibres, and through
these, into the motor fibres, whence results action. In this way
the gland is the determinant of actions. The gland itself, how­
cv.er, must be determined by some inner and superior active
force, since it cannot determine itself. Therefore, in the gland
there is a living something which has wiIl, power and action,
that is, which can in a moment excite the glands to act in such
and such way and in no other. The cause of action must there­
fore be sought for still more deeply; and when we have made
this search, we find the prior cause in a certain purer, inner,
and simpler cortex which is contained in the gland itself as in
its own most diminutive brain. The simple cortex has been
previously treated of,* to wit, that in it resides our intellectual
or rational mind whose office it is, to perceive, think, conclude,
wiIl, determine into act. This gland, rr.oreover, is furnished
with its own most simple fibrils and vessels, and it puts on
divers states according to the changes of the mind. There­
fore the mind is the determinant of the action of the gland, and
this, of the action of the muscles. But the first determinant of
all is the soul, without whose consent nothing can come into
effect.

*Sce FJBI<E, 306, 47-1-5; and 2 Eco:--. OF :\:--. KI:--GIlO~I, lOO, SC<].
 ACTION. 12 9

CHAPTER XVI.

THAT IN THE MIND WE VIEW AND EMBRACE AN ENTIRE ACTION

BEFORE IT EXISTS.

Compound actions exist from the motion of different mus-

cles, and of different motor fibres in the different muscles.
These muscles and fibres are determined by some superior
power and force. This power and force resides in the cere-
brum, from which, as from their source, actions are derived.
In the cerebrum is the power of thinking and wilIing, while in
the body is the power of acting, and of executing the thing
thought. Therdore when the cerebrum is injured, obstructed,
or concreted, the faculty of thinking and wilIing is lost, and
therewith, in the body, the faculty of acting; as is apparent in
cases of catalepsy, epilepsy, apoplexy, lethargy, etc. And since
the actions of the body proceed from the cerebrum, so, un-
doubtedly, the} proceed from the mind of the cerebrum.
Speech, which is action of the tongue, lips, palate. larynx,
trachea and lungs, never exists without a previous view of the
thing to be uttered, that is, without premeditation; therefore,
as the thought is, such is the speech. Walking, dancing, toss-
ing of the arms, gesticulation, change of countenance and ex-
pression, and other actions, never come of themselves, but only
by command; the body, which is commanded. merely executes.
Hence it follows that the whole action of our body is first em-
braced in our mind.

CHAPTER XVII.
THAT ACTION IS AN IDEA OF THE MIND REPRESENTED IN THE
nODY BY THE MINISTRATION OF ORG.\NS; CONSEQUENTLY
THAT THE WHOLE nODY IS FRA?IED AFTER THE IMAGE
OF THE OPERATIONS OF THE MIND.

For many ages back, diligent enquiry has been made as to

the harmony intervening and coestablished between mind and
body. For it is our experience every moment, that from some
preceding idea of the mind the organic body rushes into
<)
13° PSYCHOLOGICAL TRACTS.

acts similar thereto; showing that something w!1ich is not cor­

poreal or not material excites this great rr.ass to whatever
action and violence it pleases. This cannot be ascribed to mere
correspondence; for without an active force which is actually
impressed, no action and motion can ever exist. From these
premises it is evident that there is no thought without change
of state; and that this change of state is effected in the cortical
gland whence are derived fibres; also that the cortical gland
itself must be actually expanded and constricted in order that
the animal spirit may be impelled into the fibre of the cerebrum
and from this into the motor fibre of the body. That the mus­
cle actually dilates and constricts, and so moves the limbs by
means of its tension, is a constant truth dictated by experience.
Hence it is apparent that individual parts of the body are so
framed that they act entirely according to the decision of their
mind; that is, that the body is the image of the operations of
the mind. This shows that when the soul is commencing to
form or create her body from the ovum, she views in herself,
that is, in her own ideas, these several operations as though
they were already actually existent in the body, that is to say,
as though the body already sees, hears, tastes, speaks, walks,
moves arms and fingers, and as though the viscera, such as
the heart, stomach, intestines, already exist. Hence results
an answerable organization, just as the birthmark on the lit­
tle body of the infant results from the mother's imagination.
For nature, which is an instrumental cause, is so furnished, as
to perform obedient service in all things, to the spiritual es­
sence; as also is the case afterwards in the actions theP1selves,
when the body has been completely formed. Therefore in the
soul, in potency, is everything that is in the body in actuality.
The body itself declares every moment that it is an image of
the operations of its soul.
 ACTION. 13 1

CHAPTER XVIII.

THAT HABITUAL ACTION, WITH THE WHOLE OF ITS FORM, RE­

CURS AS IT WERE SPONTANEOUSLY, SOLELY FROM FORCE

IMPRESSED BY THE MIND; HARDLY OTHERWISE THAN

IS THE CASE WITH NATURAL ACTION.

This is apparent from speech; for the tongue, lips, throat and
trachea, straightway fold and turn themselves in accordance
with every word or sound that is to be articulated, and they
run again into such acts as have been acquired by habit; but
the acts must first have been well impressed. The same is also
the case in singing. So the eye is turned to objects as of itself;·
and also the fingers, when they run over the strings of the
harp or lyre. So likewise with the feet and soles when they
walk; for having entered on a road, they go on without any
further idea. Not to mention the gestures and actions of
dancers, mimes, players and so forth. Still none of these ac­
tions is continued unless it has first been acquired; and then
the llabit becomes second nature as it were. But as to the mode
whereby this effect follows, this we learn from the anatomy
of the cerebrum, medulla oblongata and medulla spinalis. The
cortical substance of the cerebrum sends down innumerable
fibres into both medullas, and thus associates itself with the
fibres proper to the latter. In this way the medulla oblongata
and medulla spinalis, are bound to act at the nod of the cere­
brum, that is, of the mind in the cerebrum. And when this
harmony has been well established by frequent use, then, at
the first sign given by the cerebrum, the cineritious substances
of these mtdullas rush into similar acts, just as though the cere­
brum were commanding each separate act. As to the organism
whereby this is effected, the reader may see this in the Trans­
actions on the Brain. *

"'See 1. Brain, (Tafel's translation), pp. 770, 77 1, 773.

13 2 PSYCHOLOGICAL TRACTS.

CHAPTER XIX.

fHAT THERE IS INTERNAL ACTION AND EXTERNAL ACTION; BE­

TWEEN WHICH TWO THERE IS ESTABLISHED AN

ACTUAL HARMONY.

Internal action is thought or the action of the mind, while

external action is the action of the body. Internal action or
thought is carried on in the inmost parts of the cerebrum, that
is, in its purest organic or cortical substances; while external
action is carried on in the outmost regions, that is, in the
muscles of the body.. Action is a change of state; and the
same is true of thought, for this is not possible without a
change of the state of the cortical gland; so neither is the
action of the body, which is a change of the state of the mus­
cles, and consequently of the motor fibres in the muscles. Be­
tween these two actions, harmony is established by means of
fibres which commence in the above-mentioned glands and
terminate in the muscles; thus the harmony is an actual one.
But as to the mode whereby this most delicate fibre with its
highly yielding spirit is able to produce such great and
weighty effects, this also will be understood when we consider,
that in the whole muscle there is nothing substantial except the
fibre; and that at every expansion, this fibre expels the blood,
which is heavy, and at every constriction admits it. When
this is being done in the innumerable least points of the motor
fibre, and thus in the single parts of the muscles, it is neces­
sarily being done in the whole muscle; that is, the whole mus­
cle is actuated; for the compound derives all its force from its
simple substances and forces. How small that is which moves
whole bodies from their places, appearing, indeed, in the idea
of our mind as though it were nothing, may be concluded from
the several effects of nature; and it can even be demonstrated
by calculation.
 ACTION. 133

CHAPTER XX.

THAT THERE EXISTS NO FORCE WITHOUT ACTION, NO ACTION

WITHOUT CHANGE OF STATE, NO CHANGE OF STATE WITHOUT
AN IDEA OF MOTION; WHAT THENCE RESULTS IS
CALLED THE EFFECT.

It is a general rule, that, granted force, we have action,

granted action we have change of state, and granted change of
state we have f1uxion, which latter cannot be conceived of
without an idea of motion; and granted motion we have ef­
fect. Thus in active force as the efficient cause, is contained
the sufficient reason for the actuality of the effect. The soul,
or our intelIectual mind, is the supreme force of its kingdom.
This cannot exist without thought, which is calIed internal
action. Thought or this internal action supposes a change of
the state of the cortical gland. This change of state cannot
be conceived of without a change of essential determinations,
that is, of the form; nor. consequently, without a variation in
the situation and connection of the simple fibres and of the
other substances in the above-mentioned glands; nor, conse­
quently, without the idea of motion. What thence results is
calIed effect and also phenomenon. Therefore the effect of
internal action is external action; and the effect of external
action is that which is produced by the action and intended
by the mind; thus the end is concurrent with the effect. I say
that no change of state can exist without the idea of motion.
It can, indeed, exist without motion, for to the existence of
motion there must also be a centre, periphery, quarters, up­
wards, downwards, and place. none of \vhich can be predi­
cated of forms most simple; consequently neither can motion,
though the idea of motion tray. But it is an idea, which, by
grace of the intelIect, is fixed in such things as our senses
recognize as being moved; for it is from its form that every
entity derives its being such as it is, consequently, its predicate
of being either devoid of motion or partaker thereof.
134 PSYCHOLOGICAL TRACTS.

CHAPTER XXI.
IN THAT ACTION IS A CHANGE OF STATE OR OF COEXISTENTS,
THERE IS GIVEN PURELY NATURAL ACTION, ANIMAL
ACTION, AND RATIONAL ACTION, THE LATTER BE­
ING THAT WHICH PROCEEDS FROM INTELLECT.

Purely natural action is, in itself, devoid of end and intel­

lect; it is also called dead and blind action, because it does not
appear to be determined by any intelligence; as, for instance,
the action of the wind on the sails of a ship, of the waves on
a rock, of light on the eye, and many others of the same kind.
To the number of purely natural actions must also be referred
the action of gravity. Animal action, on the other hand, is
called instinct, which is also found in ourselves. This action
does, indeed, proceed from an intelIigent source or a soul; but
because the action follows from a certain necessity, and its
mind is not rendered conscious of it, it is called purely animal.
But rational action is adjoined to some end which is foreseen
and intended; consequently it is done with foresight and de­
liberation and is called pro<eretic action,* meaning that we see
the end before the effect, or the end so conjoined to the effect,
that the effect is regarded as though it were nothing without
the end.

CHAPTER XXII.
THAT RATIONAL ACTION IS ACTION WHEREIN AN END IS IN­
TENDED AND AT THE SAME TIME FORESEEN; AND
WHICH IS FREE, AND THUS COMPLETELY RE­
PRESENTS THE IDEA OF THE MIND.

An effect does not folloW' from rational action unless for

the purpose of there being an end in the effect, or of the action
being for the sake of an end. True intelligence, which is
spiritual, regards solely the end for which. t Thus the animal

*Proaretica is a compound ence to, and to take or choose.

from two Greek words, meaning, ti. e., for which it initiates the
respectively, before or in pre!er- effect.
 ACTION. 135

kingdom and the corporeal system has been formed that it may
exist, not for mere action, or for the effect of action, but for
an end. For the soul is in the intuition and state of ends,
while its body is in the representation of effects wherein are
the ends of which the soul has intuition. The effect is phy­
sical and corporeal, and is accompanied with motion, but the
end is spiritual and without motion. In order therefore that
there may be an end which shall be produced in action, and
that the action may be rational, it is necessary that the election
of the end be free. In the absence of election and freedom,
we would have necessity, whence comes animal or purely nat­
ural action, such, namely, that the subject is bound to act in
a certain way and in no other,-which is neither rational nor
voluntary. But, to resume: When action is final action, that
is, for the sake of an end, * this end so rules in the action, that
the physical element which promotes the end is almost ignored.
:Moreover, we are so formed that we are profoundly ignorant
as to the mode whereby the mind's idea and the will, flow into
action; so formed, namely, that there is nothing to hinder the
intuitions of ends from becoming actual. From the above it
follows that human actions are to be considered as spiritual
and not as corporeal.

CHAPTER XXIII.
THAT NO ACTION EXISTS EXCEPT FROM SUBSTANCE; CONSE­

QUENTLY, AS THE SUBSTANCE IS, SUCH IS THE ACTION;

THUS THE SUBSTANTIAL FORM COINCIDES

"VITH THE FOR;>.! OF THE ACTION.

Internal action is the action of the cortical gland and its

fibres; thus it is the action of a substance. External action
is the action of the muscle and its fibres, consequently it also
is the action of a substance. Whether the substance to which
the action is attributed be simple or compound, it must be con­
ceived of as consisting of an infinitude of individual or more

*Quando actio est lina/is seu propter lillelll.

 PSYCHOLOGICAL TRACTS.

simple substances which by their fluxion represent some fonn.

For in the very nature of things there can be no substance
without form, nor any form without the idea of fluxion. Con­
sequentl~' al' the substance is, such is the form, and the sub­
stantial form coincides with the form of the action. This is
the reason why, from the form of the action, judgment can
be made as to the form of the substance, ann vice versa. The
muscle cannot act otherwise than agreeably with its form, that
is, according to the connection, situation and quality of its
n-otor fibres, belly, tendon and membranes. But for the form
of an action to be perfect, and agreeable with tile idea of the
mind, it should be possible to command the fibres of one mus­
cle and, at the same time, some fibres of another, and so of
several; from which muscles when thus excited, results a
compound action which represents a new form of action.

CH.,\PTER XXIV.

THAT ALL THE sunSTAXCES 01" THE ANU"IAL nODY ARE ORGANIC,

AND ARE SO I"ORMED, SUnORDlNATED AND CO-ORDINATED,

THAT THEY CAN PRESEXT IN ACTION ALL

POSSIllLE IDEAS CJI" THEIR MIND.

The very formation of the animal body plainly indicates

what forms of action can be produced. For the organic body
is created solely to the end that it may live in acting, and
;lct in living, conformably with the operations of the mind. The
lungs are created, for the purpose of breathing, of drawing
in the elements of the atmosphere, and of accommodating
themselves to every sort of action; the heart for the purpose
of impeliing the blood into circulation; the arms, feet, fingers,
toes, shoulders, etc., in order that we may act as dwellers on
the earth. So likewise in the other parts of the body; from
all and each of which, it is clear that substances must first
be formed, and all for a use \vhich the mind foresees and in­
tends. For the soul regards actions as ends, or as means from
which come enns: and she suitably ordinates substances as
 ACTION. 137

instru:rental causes in order that such actions may flow forth

obediently to her decision. Thus, regarded as to actions, the
body is the genuine image of the operations of its mind.

CHAPTER XXV.

TII.\T .\CTION IS MORE PER"ECTLY R,\TION AL, IN PROPORTION

l\S TIlE MIND IS ABLE MORE PURELY TO REGARD AS
ENDS. THE ACTIONS OF ITS nODY, AND THE E,,­
"ECTS 0" THOSE ACTIONS,

It is truly rational to do nothing except for an end; for to

regard ends, and, by actions, to intend and promote them, is
the gift only of an intelligent being. We are both spiritual,
and corporeal or material. The spirit regards bare ends, and
when it regards these, effects follow spontaneously; for nature
is so prepared as to serve the intelligent being as an instru­
mental cause. But nature is the handmaid of spiritual es­
sence, or of intelligence; for an inferior form is subordinate
to a superior, and the former is produced by the latter, thus
the body by the soul, in order that it may perform obedient
service to it. When the spiritual dominates, then what exists
in the action is also spiritual; and so also the reverse. But a
careful distinction must be made between rational ends and
natural ends. Truly rational ends, are such as regard the wel­
fare and happiness of the soul; but natural ends are such as
regard the delights and comforts of the body. In the former
no effects are foreseen except by an idea fixed in earthly mat­
ters, and by faith; but in the latter they are foreseen because
they are pleasing to the external senses of the body.
 PSYCHOLOGICAL TRACTS.

CHAPTER XXVI.
THAT ACTION IS MORE PERFECTLY RATIONAL IN PROPORTION

AS THE MIND VIEWS AND COMPREHENDS A GREATER NUM­

BER OF MEDIATE ENDS CONSPIRING TO THE ULTIMATE

END, AND DISPOSES AND ORDINATES THEM IN SUCH

WAY, THAT THE ULTIMATE END MUST

NECESSARILY FOLLOW.

This is called prudence. There are some who include in

one simultaneous view, only a minimal number of ends, and
who seize upon mediate ends as the ultimate ; and there are
others who regard no end in all nature as ultimate, but only
as an end mediate to some ultimate end beyond nature. The
latter, and consequently their actions, are more perfectly ra­
tional. To comprehend or view simultaneously many ends
that tenninate in nature, is the gift of the intelligent; but to
comprehend spiritual ends, or the ends of ends, is the gift of
the wise. The former is human, the latter divine, since it
must be accounted as a gift from God. Of ourselves we are
intelligent, but not wise.

CHAPTER XXVII.
THAT THERE CAN BE NO PURELY RATIONAL ACTION EXCEPT SUCH
AS PROCEEDS FROM THE ALL-WISE OR GOD, AND HIS
PROVIDENCE.

Action can no more be predicated of God, than motion, of

the soul; for God is above all action, though without Him
there is no action. There is no action without change of state,
and no state without form. In God there is neither form n0r
state, still less change of state, for all these predicates are far
below the divine essence. We could never conceive of action
or change of state in the soul, without the idea of a f1uxion of
parts, and without the idea of motion; and yet the soul is with­
out parts and without motion. How then can we conceive of
. and express the divine essence, which is as far removed from
 ACTION. 139

the predicates of action, as the action of the mind, from the

predicates of motion! But since God is wisdom itself, and since
He is the end itself, from whom, by whom and for whom arc
a!l things, and the universe is the world of the effects of His
providence, so it follows that there is no action, even natural,
which does not descend from Him; for in God we live and
move and have our being. Thus that action is purely rational
which proceeds from the all-wise and His providence.

CHAPTER XXVIII.
THAT MANY ACTIONS ARE SIMULATED, AND DO NOT CONFORM
TO THE IDEA OF THE MIND; BUT THAT, NEVERTHELESS,
BY MEANS OF THE FORM OF A NUMBER OF ACTIONS
RECKONED TOGETHER AN INTELLIGENT OBSERVER
CAN FIND OUT WHAT MIND LIES WITHIN
THEM.

There are many ideas of the mind, both successive and

simultaneous; many also enter into the will. But only
those are determined into act which are means to an end al-
ready foreseen and appointed. The others do not come out,
being regarded as contrary to the end. Therefore, although
the mind thinks one thing, and in the body does another, yet
the action does r.ot cease to be the mind's idea, though di-
verse from that idea which is nearest to the end. Neverthe-
less the idea does come out, if the actions be rightly scrutin-
ized one after another, or if they be reduced into a species of
equation and the idea of ideas be thence evolved analytically.
But to do this, is the part only of one who is intelligent and
sagacious.
CHAPTER XXIX.
THAT SO LONG AS WE LIVE IN THE BODY, OUR VOLUNTARY OR
RATIONAL ACTIONS ARE NEVER PURE, nul' MIXED.

Our intellect is not pure, nor, consequently, our will, which

is the summing up of our intellectual ideas Or thoughts. For
we perceive hardly anything more than what is insinuated into
140 PSYCHOLOGICAL TRACTS.

the mind, and communicated thereto, through the doors of

the external senses; and we have hardly any desire except for
such things as please the senses and the body; and all these
are terrestrial and natural. And because we desire natural
ends, whence come the cupidities of the animus, the desires
of the ends of the n'ind must needs themselves be impure. The
spiritual which is within the intellect, hardly declares its pres­
ence except by contemplation alone; so involved is it in ma­
terial ideas, that scarcely ever is this spiritual the desire that
determines the will. 'When there is such a mingling in one
and the same mind, our will or action can never be termed
pure. This also we have evidence of in the state of our own
hody; for our will, or the forces thereof, namely, desires, and
cupidities, destroy the economy of the body and precipitate it
into diseases, old age and death; it is the spiritual alone that
restores the fallen parts.

CHAPTER XXX.

THAT THE THOUGHTS dF THE MIND ARE CONCENTRATED IN A

CERTAIN WILL WHICH EMBRACES THE IDEAS OF THAT

MIND, AND TO WHICH THE ACTIONS OF THE

BODY CORRESPOND.

The series of our rational mind and its operations is such,

that we first perceive the images of the senses; then we turn
them over on all sides and revolve them, that is, we think;
then also from the stores of the memory we draw out many
like ideas; after this we combine these scattered ideas of the
thoughts and reduce them to a certain form, this operation
being called judgment; we then conclude that the ideas of
the mind concentrated in the judgment must be determined
into act, or be represented by means of actions; this is called
the conclusion, and to this conclusion a certain force is added.
that it may issue forth into act; this conclusion' is called
the will. Within the will therefore are concentrated as it were,
all those things that were within the thought and judgment,
and, in addition, a force which acts continuously in order that
the will may he determined into act.
 ACTION. 14 1

CHAPTER XXXI.
THAT THE WILL CAN BE COMPARED WITH CONATUS, ACTION
BEING THEN COMPARED WITH MOTION.

An action which does not flow from the will, or within which
there is no will, is not a rational action, but an animal action
or a natural action. Therefore, the will is perpetually present
in rational action, like conatus in motion. With the ceasing of
the will the action ceases; or f as the wiII is, such is the action;
exactly as in the case of conatus and motion. This also is the
reason why action is never regarded physically according to
the form, but according to the will, that is, according to the
ideas of the thought, and according to the intention or end.
The action of one man may be exactly like that of another, and
yet it is not like, if the will does not in like manner correspond
to the action. Therefore, as conatus is in respect to motion,
such is will in respect to action.
CH APTER XXXII.
TJJAT WITHIN THE WILL REG.'\RDED AS CONATUS, ARE

DIRECTIONS AND ALSO VELOCITIES OF ACTJON,

REGARDED .'\S MOTION.

This is declared by experience. 'With previous will we can

direct our actions to any object whatsoever, and to any effect
and end; so likewise we can determine them with whatsoever
speed we choose. For to the end that a perfect form of actions
may result, we are able to excite certain muscles and at the
same time certain other muscles, or certain fibres of these
muscles and at the same time certain other fibres. In speech
this is manifest; for we can raise and lower the voice, and can
accelerate or retard its progress. The same is true also in all
other actions.
Cnr\PTER XXXIII.
THAT UNLESS IT BE RESISTED, WILL BREAKS OUT INTO OPEN
ACTION, LIKE CONATUS INTO OPEN MOTION.

Conatus corresponds to will, and motion to action; so also

resistence corresponds to impossibility. For force consists in
continuous conatus to action, and from force action constantly
 PSYCHOLOGICAL TRACTS.

follows, unless there be resistence thereto. Impossibilities, of

which, as of resistences, there are degrees, are the resistences
that curb and limit the will.

CHAPTER XXXIV.

THAT THE FOUNDER OF THE UNIVERSE. HAS so PROVIDED, THAT:

ALTHOUGH INDIVIDUAL PARTS ENDOWED WITH FORCE, ARE

IN THE CONATUS TO ACTION, NEVERTHELESS THERE IS

RESISTENCE TO THEIR ACTING IN ANY OTHER WAY

THAN AGREEABLY WITH THE ORDER OF NA­

TURE. SO ALSO IN THE. ANIMAL WORLD.

Every individual part of the air and ether is endowed with

its own force, but is resisted by the associate and neighboring
parts so as not to act except agreeably with the order of na­
ture; hence comes the equilibrium of all things in nature's
universe. So likewise in the animal microcosm. The will is
like conatus; and this will is more or less coerced by impos­
sibilities, from breaking out into act. In order therefore that
resistences may be offered to human wills, an infinity of means
has been provided by the Founder of the universe; of which
I need mention only civil laws and the form of society, which
are provided so that none shall dare to go beyond the limit
of his own sphere.
CHAPTER XXXV.
THAT THE FORCE WHICH IS WITHIN WILL, FLOWS FROM THE
DESIRE OF SOME END, WHENCE COMES ACTION.

Without the desire of an end there can be no will. For in

order to the existence of will there must be force within it.
This same force, or this desire, rules also in the thought and
in the judgment. Those therefore who are devoid of all de­
sire, are also devoid of will. The desires of the mind are for
the sake of an end, while those of the animus, are cupidities,
and those of the body, pleasures. Over all these preside the
desires of the soul, which are pure loves. Thus the heats and
fires, nay, the lives of our actions, both internal and external,
are mere desires, without which, we neither live in acting, nor
act in living.
[PSYCHOLOGICAL TRANSACTIONS.]

SENSATION
OR THE

PASSION OF THE BODY

 SENSATION
OR THE

PASSION OF THE BODY.

CHAPTER 1.
THAT SENSATIONS ARE EXTERNAL AND INTERNAL.

The external senses are touch, taste, smell, hearing and'

sight; these are also called the bodily senses. Internal sensa-
tion is spoken of as the perception or apperception of the things
that flow in f ram the organs of the external senses. Inmost
sensation is intellection; for the things which are sensated and
perceived must also be rationally understood. But the inmost
of all, or the principle of sensations, belongs to the soul, and
is called pure intellection or intelligence; for our ability to
sensate, perceive, understand, belongs to the soul alone. Just
as sensations are external and internal, so also are the organs of
sensations. The organ of touch is the external surface of the
whole body; the organ of taste is the tongue; [the organ] of
smell is the membrane of the nostrils and their cavities; the
organ of hearing is the ear, and of sight the eye. The organ
of perception is the cortical cerebrum, or the cortical sub-
stance of the cerebrum. The organ of intellection or of in-
most sensation, is the purest cortex, or that simple cortex
which is contained in each cortical gland. These organs, both
the internal and the external, are called sensories, the cere-
brum being the common sensory of all the external sensories.

CHAPTER n.
THAT EXTERNAL SENSATIONS COl\IMUNICATE WITH INTERNAL
SENSATIONS, OR THE EXTERNAL SENSORIES WITH THE
INTERIOR SENSORIES. AND WITH THE IN-
MOST, BY lIIEANS OF FIBRES.

Everyone who is imbued with the first rudiments of anatomy,

knows that external sensations cOffi'11unicate with internal by
10 145
 PSYCHOLOGICAL TRACTS.

means of fibres. For from every point of the cuticle, there

issues a fibre which runs towards the medulla spinalis or ob­
longata,-this being the reason why such fibres are called sen­
sory, and are distinguished from motory fibres; from every
point of the tongue, a fibre of the ninth, eighth, and fifth pair
of the head; from the nostrils, fibres run through the cribri­
form plate into the mamillary processes which are affixed to
the anterior surface of the cerebrum like two bottles; from
the ear a fibre of the seventh pair, both hard and soft; and
from the eye proceeds the great optic nerve. These fibres
run on, until they reach their beginnings, that is, the cortical
glands. In these beginnings or glands resides the whole of the
internal sense, which depends on their change of state. From
this gland again, are extended simple fibres reaching to a
purer cortex, which we call the simple cortex, whence comes
the intellection of the things apperceived and sensated. Thus,
by means of fibres, there is a continual communication of ex­
ternal and internal sensations. This also is the reason why a
sense straightway languishes or dies away, as soon as the in­
termediary nerve is cut, torn apart, or obstructed,-as is clearly
apparent from the innumerable effects of diseases.

CHAPTER Ill.

THAT NO SENSATION IS POSSIBLE WITHOUT A SUITABLE

ORGANIC SUBSTANCE.

Sight can by no means exist without the eye, hearing with­

out the ear, taste without the tongue, smell without the pituitary
membrane. And in like manner, as the external senses cannot
exist without a suitable organic substance, that is, without or­
gans, so neither can the internal senses. The organic sub­
stance of perception is the cortical gland, and that of intel­
lection is the simple cortex,-as pointed out above. It is al­
together repugnant to nature that anything sensitive and
intellectual can have existence apart from a suitable substance:
for sensations are only forces and modifications going forth
 SENSATION OR THE PASSION OF THE BODY. 147

from substances which are acted upon. For this reason, the
soul is the only sentient and intelligent substance in its body.

CHAPTER IV.
THAT THE SENSATION IS SUCH AS' THE ORGANIC SUBSTANCE IS;
AND THE ORGANIC SUBSTANCE, SUCH AS THE SENSATION.

That is to say, as the hearing is, such is the ear; and as the
sight, such the eye; and also the reverse, namely, as the ear is,
such is the hearing, and as the eye, such the sight. So also
in the other senses. Thus, in the interior senses, as percep­
tion and imagination are, such is the cortical gland, which may
be termed the internal eyelet or eye; and, as the intellection is,
such is the simple cortex; and the reverse. Therefore every
sensation conforms itself to the state of its sensory. For if
sensation is a sensation of its organ, necessity requires that it
be according to the state of its organ.

CHAPTER V.

THAT THE EXTERNAL SENSATION IS ACCORDING TO THE NATURE

OF ITS COMMUNICATION WITH THE INTERNAL SENSORY.

It is not the organ of external sensation that sensates, but

only the soul, since the soul understands the nature of the sen­
sation. Consequently the organ of the external sense is
nothing more than an instrument receiving the first impulses
and contacts, that is, the forces that come to it. Therefore,
when the eye is closed and the ear reposes, as during sleep, we
still seem to see and hear; and when, in the brain, the faculty
of perception is lost, the external organs arestraightway de­
prived of their sensation,-though not the reverse. From this
cause it is, that our sensations become either dull or acute, or
obscure, or distinct. That the sense itself varies, according to
the changed state of the brain, is apparent from the diseases
of the head. For the fibre is either relaxed, as in sleep; or is
tensed and elevated and rendered distinct for the reception of
 PSYCHOLOGIC\L TRACTS.

the sensation, as in wakefulness; or it is inflamed and heated,

or affected in other ways; and straightway, in accordance with
the state thus induced on the fibres, or into which the fibres
are reduced, so the sense itself varies.

CHAPTER VI.

AS THE FOR"·! OF THE ORGAN IS, SUCH IS THE FORM OF THE

SENSATION.

If the organ be a substance, and the sensation a modification,

and if no sensation be possible without an organic form, it
follows that the substantial form, or that of the sensory, must
coincide with the form of the modification, or that of the sen­
sation. Form can be predicated, both of substance, and of
forces and modifications. For form is constituted of essential
determinations,-which determinations cannot be conceived
of without an idea of the coexistence or fluxion of individuals;
if these latter are actuated, there results a form of modifica­
tion which must needs be like the form of the substances which
are in dcterminate f1uxion.· Therefore, as the form of the eye
is, such is the sight; as the form of the ear, such is the hearing;
and also, as the form of the cortical gland, such is the percep­
tion and imagination: and so forth. Thus, when the organ is
changed, the sense which results therefrom, is changed con­
formably. nut as to the nature of the form of each organ
and uf the sensation resulting therefrom, to enquire into this
is too long an undertaking. The form of the eye and of sight
is more perfect than the form of the ear and of hearing; while
the form of the cortical gland or of the internal sight is more
perfect than the form of the eye or of the external sight. Thus
perfections of organic forms increase and are elevated by de­
grees even to the soul itself, which is the form of forms of its
body, or the informcr of the 11 all. These Irore perfect forms
l

are also called superior, prior, simpler and more internal.

 SE.NSATION OR THE PASSION OF THE BODY. 149

CHAPTER VII.
THAT INTERNAL SENSATION CAN EXIST AND LIVE WITHOUT
EXTERNAL SENSATION, RUT NOT THE. REVERSE.

When the brain is uninjured, internal sensation, that is to

say, perception and intellection, or imagination and thought,
continues in its vigor, howsoever the organs of the external
senses may labor under sickness; those who are deaf and
blind are still able to reason and think. But as soon as the
common sensory, or the brain labors,. the external organs are
deprived of their faculty of sensating. Therefore, the latter
depends on the former, but not the reverse. Hence it follows:

CHAPTER VIII.

THAT IT IS THE SOUL ALONE WHICH SENSATES, PERCEIVES,

UNDERSTANDS.

The soul is the pure intelligence, and the life of our body;
to which, as to their centre, are referred all the things car­
ried on in the peripheries; but organic substances or sensations
are subordinated to it. The first sensation after the soul, is
intellection or rational understanding, which is a mixed intelli­
gence; under this comes perception; to this, are subjected the
five powers of sensation enumerated above, namely, sight,
hearing, taste, smell, and touch, which are the outermost sen­
sations and belong to the body; of these, however, one is nearer
to the soul than another. Thus the soul is approached only by
degrees,* or by a ladder, as it were. If any intermediate sen­
sation is weakened or destroyed; the approach to the soul is,
in like manner, impeded or broken,-the soul meanwhile" re­
maining in its own centre and intelligence without communi­
cation with the body. For example, hearing is not possible

*The Latin word for degree (gradus) means also the steps of a
stairway or ladder.
 'SO PSYCHOLOGICAL TRACTS.

without a certain internal sight almost like that of the eye;

nor is this possible- without an inmost sight, that is, without
thought; and this, since it is a mixed intelligence, is not pos­
sible without a pure intelligence; the existence of a mixed in­
telligence necessarily requires that there be, above it, a pure
. intelligence. The consequence is, that there can be no s~n­
\ sati9n without the soul, which is the only substance in the body
') that sensates, since it is the only substance that pur'e1y under­
I stands what is sensated.

CHAPTER IX.

THAT ALL SENSATION, BOTH EXTERNAL AND INTERNAL, IS PAS­

SION; CONSEQUENTLY THAT THE SOUL, WHEN IT
SENSATES, IS PASSIVE.

For the eye to see, it is necessary that something flow into

it, that can be apprehended by the sight, namely, the appear­
ances, combined colorings, and modifications of shade and
light, which are set before it. For the ear to hear, it is neces­
sary that sOund impinge upon the tympanum and fenestrce of
the ear. For the tongue to taste, there must be sharp-pointed,
saline, and other particles which shall strike the papillce of the
tongue; and so, likewise, for the nostrils to smell. Therefore
all sense is effected by touches. In the eye and ear, these are
more subtle, being merely the touches of forces and their
forms; but in the tongue and nose, they are comparatively
heavy and gross; and in the skin, cuticles, and membranes,
the sense whereof is called touch proper, they are heaviest of
all. In this way, without touch, there exists no sensation, which
latter is produced according to every form of touch or of
tactile objects. Thus sensation is not an action, but a passion.
Interior sensation, or first perception, is also a passion, but
more perfect and pure; for the internal sensory perceives only
what comes to it from the external sensories, and the nature
of its perception is according to the nature of the images and
 SENSATION OR THE PASSION OF THE BODY. ISI

ideas that flow in. So likewise intellection or inmost sensation,

which depends upon perception just as perception depends
upon sensation. Thus the approach is made to the soul which
alone sensates because it alone understands. Consequently.
the soul, when it sensates, is passive; which is the reason why
it is delighted with things harmonious, and saddened by thing5
inharmonious.

CHAPTER X.
THAT MODIFICATIONS OF THE AIR AND ETHER IN THE WORLD
CORRESPOND TO HEARING AND SIGHT IN THE ANIMATE BODY;
AND TH-AT THESE MODIFICATIONS IMMEDIATELY LIVE,
AS IT WERE, AND BECOME SENSATIONS, AS SOON AS
THEY COME IN CONTACT WITH A SENSORY OR-
GAN CONFORMABLE TO THEMSELVES.

As are the modifications of the air, such also are those of the
ear, that is, melodies, sounds, harmonies; and as are the modi··
fications of the ether, such are the images of sight. Outside
the animate body, modifications are inanimate and dead, but as
soon as they come in contact with that body, they are trans-
formed into sensations. This is the reason why sensations are
generally called modifications, and why the organs are said
to be modified; for at their first approach, contact or afflatus,
these modifications partake of the life of the soul which sen-
sates the nature of the modification and what it represents.
And since the organ must be modified in order that it may
sensate, therefore, it is passive not active; that is. sensation is
a passion and not an action.

CHAPTER XI.
THAT IDEAS OF THE :l1EMORY ARE MODIFICATIONS OF LIKE KIND
AS ARE IMAGES OF THE SIGHT, nUT SO IMPRESSED AS TO PRE-
SENT THEMSELVES REFORE THE IMAGINATION AND
THOUGHT, JUST LIKE EXTERNAL APPEARANCES
BEFORE THE SIGHT.

The memory is the field of images spread before the internal

sense,-and which, being then living, are called ideas,-just
 PSYCHOLOGICAL TRACTS.

as ~e visible world is spread before the external sense or the

sight; for they present themselves before the imagination and
thought in similar appearances. By reason of this, the internal
sense also must be said to be passive; though, strictly speak­
ing, it is passive only when modifications are being insinuated
immediately through the outermost doors or those of the ex­
ternal senses.

CHAPTER XII.

THAT BY SENSATIONS THE SOUL DESIRES TO KNOW WHAT IS GO­

ING ON IN THE WORLD BELOW HER, INTO WHICH, WHEN

FORMING HER BODY WITH ITS SENSORY AND MOTORY

ORGANS, SHE AS IT WERE DESCENDS.

The soul, which is a spiritual and celestial form, cannot b~

rendered participant and skilled in effects and phenomena
which are carried on in a world situated so far and so deeply
below herself, except by means of organs which shall be en­
tirely conformable to the forces of her nature, and unless there
be a ladder, consisting of organs and sensations, whereby she:
can descend and ascend from things above to things below
and the reverse. It is for this end that the organic body has
been formed. The ladder itself is distinguished into such steps
or degree~, that it may be successively let down from the one
region into the other. By this arrangement nothing whatever
can ~appen in which the soul does not Share. All sensation
from the lowest world is lifted up to her as to a certain heaven,
and all action passes down from her, as from a heaven, to the
lowest world. Therefore, not that which enters in, is important
to her well-being, but that which goeth forth; that is, not sen­
sation, cupidity, desires, but actions and effects. By touch, the
soul sensates whatever assails [the body] in a general way;
by taste, whatever is floating in waters and liquids; by smell.
whatever is floating in the atmosphere; by hearing, all the
modifications of this same atmosphere; by sight, similar modi­
 SENSATION OR THE PASSION OF THE BODY. 153

fications of the ether, and all the beauty that the earth brings
forth; by the inmost sense, whatever is carried on in the su­
perior world, and in the region of causes and principles; and
so forth.
CHAPTER XIII.

THAT THE ORGANS OF THE EXTERNAL SENSES ARE MOST SKILL­

FULLY CONSTRUCTED IN ACCORDANCE WITH EVERY FOR:\-I

OF THE CORRESPONDING FORCES AND MODIFICATIONS.

The eye is constructed in entire accordance with the modi­

fication of the ether; the ear, with the modification of the air;
the tongue, with the figures of angular forms; and so likewise
the membrane of the nostrils. But as to whether the cortical
gland is fabricateci in accordance \.vith the form of the modi·
fications of a superior ether, this also can be inferred from
divers phenomena. To take only one or two specific examples.
The ear is so furnished with tympanum, fenestrre, cylinders,
cochlea, malleus, and other instruments, that it is a most per­
fect exemplar of the acoustic art. In like manner, the eye,
as an exemplar, represents to its orbit an optical organ of such
surpassing excellence that it is framed in accordance with
every nature of the influx of the rays of the sun. So also
il"' the other senses, wherein the inmost arcana of nature lie
concealed and represented. The consequence is that the soul,
which is the forniative substance and force of her body, has
----
deep intuition and cognisance of nature, and, entering into
her, forms instruments which have not the least discrepancy
with the order and form of her fluxio:l. For the soul is, as it
were, above nature; and hence, in her own little world, is the
science, art, order, and law, of the things below her; wherefore,
in acting from science, art, order, and law, she acts from her­
self.

CHAPTER XIV.
:!: * ~: *
Illl'RE THE ;',IS. EKDs.l
 A HIEROGLYPHIC KEY
TO

NATURAL AND SPIRITUAL

ARCANA

BY WAY OF

REPRESENTATIONS AND CORRESPONDENCES

 A HIEROGLYPHIC KEY
TO
NATURAL AND SPIRITUAL ARCANA
BY WAY OF

REPRESENTATIONS AND CORRESPONDENCES.

FIRST EXAMPLE.
1. As long as motion endures so long does
conatus endure; for conatus is the motive force
of nature. But conatus alone is a dead force.
As long as action continues so long does will
continue; for will is the hur12..~:D mind's conat us
to action. From will alone no action follows.
The divine operation is as perpetual as His
providence; for providence is the divine will to
operate. But from providence alone no opera­
tion follows. *

2.. The following mutually correspond to each other. I.

MOTION, ACTION, OPERATION. Action is indeed attributed also
to nature, and therefore might be substituted in place of mo­
tion: but action proper flows from a principle that can act from
itself, or within which is will; consequently from the hUl1an
mind. Again, action, but more frequently operation, is wont
to be predicated of divine providence, although it is not a
spiritual word. 2. CONATliS, WILL, PROVIDENCE. As regards
conaws it is a merely natural word; but will is the property of
rational minds; while providence belongs to God alone. That
will and conattts mutually correspond to~ach other may be
seen Tilthe parag6i.ph on Will; and that providence also corre­
sponds, is apparent from the consideration that, as will involves
every human action, So providence involves every divine olJera­
tion, that is, His universal will. 3. NATURE, HUMAN MIND,
*Originally written: "Will alone a will that is followed by no opera­
is a conatus that is followed by tion"; but this was subsequently
no action. . . . Providence alone is altered by the author. See n. 4.
157

 PSYCHOLOGICAL TRACTS.

DIVINE MIND, or GOD. In the first class are contained all those
things that are purely natural; in the second those that are
rational and intellectual, and consequently also moral,-or that
pertain to the human mind; and in the third, things theological
and divine. Therefore they mutually correspond to each
other.
3. Confirmation of the propositions. 1. That motion en­
dures just so long as conatus endures, is the common senti­
ment of philosophers; for they say that in motion there exists
nothing real except conatus; and again, that motion is per­
petual conatus. In place of motion may also be substituted ac­
tion, which latter is sometimes in like manner purely natural,­
action, namely, which proceeds from a force, and from which
follows an effect. 2. That conatus is the motive force of
nature. It is a philosophic axiom that force consists in a con­
tinual conatus to action, and that force is the principle* of
actions and changes; also that motive force consists in a
continual conatus to change of place. 3. That conatus without
motion is a dead force, is also in accordance with the rule laid
down by "r OLFF, to wit, that a dead force is one that consists
in conatus alone, and that living force is conjoined with
local motion [Cosmologia, n. 356, 357]. 4. In regard to
WILL, what is meant is the human will, which proceeds from
the rational mind, and whence comes rational action. There
are also animal actions, which flow from a will emulous of the
rational will. 5. That there is a non-operative providence is
clear from the Scriptures; for there ar~ human minds w~e­
pel all divine power. But because providence is not received
it cannot theref~~ be said to cease; as neither can will, al­
though action ceases.
4. Rules. 1. The first class I call the class of things nat­
ural; the second the class of things animal and rational,-which

*Principle or Beginning. The prior beginning which consists in

Latin word principium, like its potency and conatus, and which is
English equivalent beginning, the cause of the actual beginning.
refers not only to an actual be­ For this reason we have usually
ginning in time, but also to that rendered the word as principle.
 A HIEROGLYPHIC KEY. 159

class also embraces morals; and the third, the class of things
spiritual and theological. 2. The principal matter must be ex-
pressed not by identical terms, but by different terms proper
to each class; such as, in the present case, Conatus, Will,
Providence. 3. And, in fact, by terms which at first sight do
not seem to signify or represent the same thing. For it is not
at once comprehended that will corresponds to conatus, and
providence to will; or that the rational mind corresponds to
nature, and God to the rational mind. So likewise in other
cases. 4. That purely natural terms must be explained and
defined by natural terms that are more intelligible; but that
terms belonging to the class of things rational must be defined
by terms belonging to the class of things natural; and so terms
belollging to the theological class by terms belonging to the
class of things rational. As, for instance, conatus is defined
by force of action; will, by the human mind's conatus to ac-
tion; providence, by the divine will to operate; and so forth.
5. That in many respects it is allowable to use identical and
similar terms in the several classes; otherwise the meaning
would be rendered too obscure. As, for instance, the ex-
pressions, as long as, endures, continues, alone, is, follows,
etc. ; for these are not essential words; and although they also
might be changed into others proper to their class, yet, for the
sake of intelligibility, it is better to retain the customary words.
6. It is also allowable to express a singe formula of one class by
many formulas, and also by circumlocution; as, in the present
case, Conatlts alone is a dead force, may be expressed in the
following class as Will alone is a conatus that is followed, by
no action; that is, no action, or inaction, is the same thing as
dead action; but dead action sounds somewhat harsh. So also
in the third or theological class.

EXAMPLE II.
5. In every nature there is, implanted in its
conatus, a principle of effecting something;
therefore, as is this principle, such is the faculty
of effecting it; as the faculty, such is the co-
160 PSYCHOLOGICAL TRACTS.

natus; and as the conatus, such is the motion,

and consequently such the effect.
There is in every human mind, implanted in
its will, an intuition and love of some end; there­
fore as is the love, such is the desire; as is the
desire, such is the benevolence and \vill; and as
the \vill, such is the action, and consequently
such the accomplishment of the end.
r There is in God, implanted in His providence,
a most pure love towards us and for our salva­
tion which is the end of creation; therefore as
I is this love, such is His grace and providence;
[ and as is the providence, such the operation, and
such our salvation \yhich is the end of all ends.

6. Order and the representative world are

most perfect if the providence of God, the wills
and ends of minds and the conatuses ~ll1d effects
of nature are consentient. But order and the
world are imperfect if they are dissentient, and
this in the degree that they are dissentient.

7. Thc cxpressions which mutually correspond to each

othcr in this. case are: T. PRr:,>CII'LE OF EFFECTING. INT~N
OF A:'-i END. and. in God, TIlE LOVE OF TlIE DID OF CRL\TION.
THAT IS. OF oun S,\L\',\TlON, At first sight it scems as though
somcthing else than love, in God. \\ould correspond to the
principle of effecting in natmc: but because God is the be­
ginning and end of all things. therc can be no beginning.'" or
that which is himsclf. in Cod. nut there can bc a beginning
of His providence. since providence is operative: and this be­
ginning can he no other than H is most purc love to\\ard man
and for man's salvation \\'hich is the cnd of crealion. 2. EF­

*Prillcirilllll. Sec n. 3 note.

 A HIEROGLYPHIC KEY. 161

FECT) END) E:"iD OF ENDS OI~ TUE SALVATION OF SOULS. Effect

pertains to nature, but end to the human mind; for minds view
ends before effects, and afterwards effects as instrumental
causes which promote the end. It is but faintly human to con-
clude the end from the effect, that is, to gather wisdom 1rom
the mere presence of things, and beyond this to judge nothing
concerning things yet to be. But in human minds it is only
particular ends that are regarded, while the end of ends, or
the most universal of all, belongs to God Himself. This end
. must be described in order that one may understand what it is,
namely, the heavenly society of souls, that is, the salvation of
the human race. 3. FACULTY) BENEVOLENCE) GRACE. It is
well known that benevolence pertains to man, and grace to
God. But what must we assume as the correspondent in na-
ture? There can be no doubt but that it is a greater or lesser
faculty, proclivity, or proneness, of bringing into 'effect; that
is to say, a greater or lesser facility,-from which indeed the
word faculty is derived, a word which in other connections sig-
nifies power, possibi lity, etc.
8. Confi1'1nation o{ the propositions. 1. That nature is the
principle of effecting something. This may be evident from
the philosophers who define nature. WOLFF says that universal
nature, or nature taken simply, is the principle of changes in
the world [Cosmol. n. 503], and that it is an active or motive
force, or the aggregate of motive forces [ib. n. 506, 5°7], that
is, of conacuses; for conatus consists in force; so that this
principle must of necessity be implanted in conatus. ARISTOTLE
also says that God and nature do nothing in vain [De Ca!lo,
I. i, c. iv.], but all things for an end [Naturalis Auseultatio
I. ii, c. viii; De Part. Allimalium, I. i, c. v.]. Thus the prin-
ciple of effecting, and the effect itself, belong to nature; the
end belongs to God; and encl and effect together belong to the
human mind or man. 2. That love of an end is implanted in
the will of the human mind is evident enough; for the will is
rarely determined into act unless there be some incitement of
the love, or the desire of some end; consult the passage on
11
162 PSYCHOLOGICAL TRACTS.

the Will. 3. That in God is end alone,* and that nature

spontaneously concurs to the promotion of ends through ef­
fects, is plain enough from the fact that God is above nature.
and has nothing in common therewith. For nature was formed
and created for the promotion of the ends of divine provi­
dence; which is the cause of correspondences and representa­
tions. Nor can the end of creation be anything else than a
universal society of souls, by which God may be regarded as the
end of all.
9. Rules. I. There are two modes of proof whereby we
may know whether we have reached the truth. Whether or
not it is a physical truth in the first class is apparent from the
second and third, or the moral and theological classes; and
whether or not it is a moral truth is apparent from the phy­
sical and theological classes. All things should conspire to­
gether and be in concord, that is, should confirm the real
truth ~ for when there is a correspondence, if something be met
with that is not true, it is a sign of error. 2. There is, in ad­
dition, another proof, to wit, when the contents of the three
classes are so concordant that when placed side by side 'they
produce a fourth truth. As in the present case: In order that
the representative world may be perfect, the providence of
God. the 7c,ills and ends of minds, and the conatuses al/d ef­
fects of nature must be cOl/sentient [n. 6]. Thus the one is an
exemplar, the other a type. and the third a likeness, All
things Divine are exemplars, things intellectual, moral and
civil are types and images, while·things natural and physical
are likenesses. Thus exemplars, types and likenesses must by
all means represent each other. There is also a 111utual corre­
spondence and harmony: for one is recognized by the other.
and one recognizes the other as the respective of itself.

EX :\ ~11' L E Il [ .

10. There is 110 motion \yithont conatns. bnt

there is conatns \yithont motion. For if all co­
*QII{ld ill Dca SOI'IS fill is si! '\"lild thl'll hl" "That ill (;,,,1 ,al­
The \\'0 rei s"llIs in the .\IS. may "ati<ln i, thl' l'lld." Thl' rl'ading
also be read sa Ills .. the translati'lIl ",,111,< i,. 11I)\\'l"'"r, prcil'rahk
 A HIEROGLYPHIC KEY.

natus were to break out into open motion the

world would perish, since there would be no
equilibrium.
There is no action without will, but there is
will VI'ithout action. If all will were to break
out into open action man would perish, since
there would be no rational balance or moderat-
mg reason.
There is no divine operation without provi-
dence, bqt there is indeed a providence not
operative or effective. If all providence were
operative and effective human society would not
be able to subsist such as it now is, since there
would be no true exercise of human liberty.

11. Correspondences. 1. TIIE WORLD, ,"I AN, HU:VIAN 50-

ClETY,-man being called a microcosm or little world, and hu-
man society the great ,,,"arid, or, in French, le monde. For the
existence of a world, nature is required; for the existence of
man, a rational mind is required; for the existence of human
society, it is necessary that there be God. Whatever is divine,
that same is presented to view in human society; and especially
will it be presented to view in the most universal society, or the
heavenly society of souls. 2. EQUILlllRru:"" RATIONAL BAL-
ANCE OR MODERi\TING REASON, TIfE TRUE EXERCISE OF LIBERTY.
For there are many things which restrain and prohibit human
wills from breaking out into open action, which things are so
many checks and resistencics; to wit, the circumstance that
certain conduct is unbecoming or dishonorable, diverse loves
or cupidities (whereof one restrains the other), fear, necessi-
ties, impossibilities. In order therefore that there may be
equi!ibrium of minds, there is required moderating reason,
prudence, or a rational balance. In other respects equity also
corree,ponds to equilibrium, but only where the just and un-
just are the subjects treated of. The true exercise of liberty
 PSYCHOLOGICAL TRACTS.

is the genuine equilibrum of human society, but its abuse is the

destruction of equilibrium; on which account there are forms
of governments, rulers, subjects, punishments, rewards, and
this solely for the restraining of license, and the binding of
men that they may truly enjoy the liberty granted them. If
the divine will were to rule absolutely, liberty itself, such as it
now is. would be annulled; and if there were no liberty there
'l"ould be no human proprium, and consequently neither would
society subsist such as it now is. See Liberty.
12. Confirmatioll of the propositions. 1. That the world
would perish if all conatus were to break out into open mo­
tion. For in the universal world there is no substance wherein
is not force, and conatus to action, that is, its Own nature rCf.
n. 5,8] ; and this, even in heavy bodies and the elements. That
the atmospheric parts endeavor after expansion, but that the
individuals mutually hold in and restrain each other, whence
arises equilibrium which is both particular and general, is a
matter of ascertained knowledge. 2. A like reasoning applies
if all will were to break out into open action; for then man
would perish, or there would be no rational mind; for man is
a man in that he is a rational mind. The human therefore
consists in being able to restrain one's cupidities and insane en­
deavors after action. Consequently, if deprived of this power,
man entirely ceases to be a man. Moreover, the internal sen­
sories, or rather motories, and also the muscles of the body,
are so constructed that .vhen all are simultaneously determined
into act, there is a general equilibrium between them; for ac­
tion results from a greater particular force under a general.
3. That there is a providence of God not operative or effective,
is a fact that is true theological1y. God provided and willed
that all men should be saved, but this universal will or provi­
dence is not followed by its effect: for there are those who re­
sist the Divine grace; and upon such men this providence can­
not be effective and operative.

EXAMPLE IV.
13. \Vithin all conatus there is direction and
celerity.
 A HIEROGLYPHIC KEY.

\Vithin all will there is intention and de­

termination of action in respect to degrees and
moments.
Within all providence there is divine dis­
position and the succession of things.
14. God disposes, man intends and proposes,
nature obsequiously directs the effects.

15. Correspondences. 1. DIRECTION, INTENTION and DI­

VINE DISPOSITION. To direction, which pertains to nature, cor­
responds both intention and determination which pertain to
the rational mind. For nature is dead, and therefore cannot
have intention from any voluntary principle; but still it can
direct, in that it is directed. 2. CELERITY, DETERMINATION OF
ACTION IN RESPECT TO DEGREES AND MOMENTS, SUCCESSION OF
THINGS. To direction and celerity properly corresponds de­
termination of action in respect to degrees and 010 l~ents, that
is, in respect to space and time.
16. Confirmation of the propositiolls. 1. That within all
"ill there is intention, is apparent from common sense and
common speech, to wit, that we are regarded, or our actions
are judged, from the will or intention; the two "vords are thus
taken as synonyms. Experience alone confirms the proposi­
tion that in will there is determination of action in respect to
degrees and IToments. 2. That within providence there is
divine disposition and the succession of things, is indeed evi­
dent without confirmation. But in order that this providence
Iray exist, it is necessary that there be nature, a world, human
society, and thus time, space, and many other things pertain­
ing to nature and the world. \iVhcrcforc providence can­
not Le predic?-ted of God without nature, that is, it can be
predicated only in a created world.

EXAI\,IPLE v.
17. The force of inertia and passive force
is the principle of gravity and the cause of
rest in the substances of the world.
166 PSYCHOLOGICAL TRACTS.

Sluggishness and indifference is the prIn­

ciple of indetermination and the cause of inac­
tion in the human body.
18. Correspondences. 1. THE FORCE OF INERTIA and SLVG­
GISHNESS. In the animal kingdom there is nothing that corre­
sponds to the force of inertia except sluggishness; otherwise
it would be torpor, cold, or death; but the subject here is corre­
spondence with the living animal. 2. PASSIVE FORCE and IN­
DIFFERENCE, that is to say, not being moved, or not suffering
oneself to be aroused to reaction, as is the nature of passive
force. 3. GRAVITY and INDETERMINATION. 4. REST and INAC­
TION.
19. Confirmation of the propositions. I. The force of in­
ertia is not a dead force, but it exists when a body is deprived
of the force of reacting in the Same ratio as it is acted upon,
that i~, is deprived of its elastic power. Thus the impressed
force is absorbed, since that body does not then give back as
much as it receives. [2] Such is the nature of corpuscles of the
angular form; for in such corpuscles all the least poirits be­
come quiescent, that is, they enjoy no force or conatus of ac­
tion,-this being due to a certain perpetual resistance and col­
lision in their least constituents. Hence it follows that in such
corpnscles there is gravity, rest, cold, and the like, which are
purely terrestrial predicates. 3. Such a perpetual opposition
and contrary direction sometimes exists also in human minds,
whence comes indetermination and inaction; this arises also
from sluggishness and indifference which absorb the forces as
though the subjects were devoid of sensation.
20. Rules. One of the classes may be wanting. owing to
there being no corresponding representative; as in the pres­
ent case; for in things divine there is nothing corresponding to
sluggishness, inertia, gravity, rest, indetermination, inaction:
for properties that pertain rather to death, are not predicable
C)f pure and veriest life.

EXAMPLE VI.

21. From effects and phenomena judgment

IS made concerning the world and nature, and
 A HIEROGLYPHIC KEY.

from the world and nature conclusion IS made

as to effects and phenomena.
From actions and inclinations judgment is
made concerning man and the rational mind,'
and from man and his mind, when known, COI1­
clusion is made as to actions and inclinations.
From works and the testimonies of love judg­
ment is made concerning God, and fr0111 God
conclusion is made as to His works and the testi­
momes of His love.
HAHMONY OR ANALOGY.
22. As the "vorld stands in respect to man,
so stand natural effects in respect to rational
actions.
As man stands in respect to God, so stand hu­
man actions in respect to divine works.

23. Correspondences. 1. PHENOMENA, INCLINATIONS, 'TES­

TIMOJ\"IES OF LOVE. In the animal kingdom there are indeed
other phenomena besides inclinations; such for instance as
sensations, perceptions, thoughts; but inclinations are the
main thing, in that from them can be judged the nature of
man and the states of his mind. So also with the wondrous
works of God, all of which are testimonies of His love to­
wards us and for our salvation.
24. Confirmation of the propositions. 1. There are two
methods o,f teaching and of learning, to wit: From effects
and phenomena to judge concerning the world and nature,­
which is called the analytical method. Or, from the world and
nature, when known, to make conclusion as to effects and
phenomena,-which is the synthetic method. 2. That from
the world we can be instructed concerning the Divinity,
is confirmed by the Apostle in his Epistle to the Romans, ch.
i, v. 19, 20: "That which may be known concerning God is
 r68 PSYCHOLOGICAL TRACTS.

manifest in them; for God hath made it ;nanifest to them. The

invisible things of God from the foundation of the world, are
dearly seen, being perceived from the things which He hath
made; even His eternal power and divinity; to the end that
they may be without excuse."
25. Rules. From the several examples that have been ad­
duced, a certain analogy may be formed, and from the
analogies an equation, which may again be reduced to it~ own
analogies; as in the following: As the world stands in re­
spect to man, so stand natural effects in respect to rational
actions; and so likewise in the other examples. And if the
world be denoted by 'W, man by m, effects bye, and action by
a, they may be joined toge~her in the form of an analysis, to
wit, w:m::e:a. The manner in which these terms should be
asso;:-iated with others, be multiplied, and from them an analy­
tical equation be formed, will come for demonstration else­
where. These are the first rudiments of that universal mathe­
sis of which mention was made above.* There is also a con­
tinuous ratio or analogy; for example: As the world is to
man so man is to God. From which analogy it follows that
God passes over into the world through man; or, that God has
nothing in common with nature except through man; also, that
the perfection of nature depends on the perfection of man; for
God, the founder of nature, disposes the world no otherwise
thal1 in accordance with the quality of the medium or 111an
\vhercby He communicates with the world.

EXAMPLE VII.
26. Nothing can stop the course of nature,
so long as the sun, by means of the auras and'
*No mention of this ultiversal titled HA universal mathesis" (n.
mathesis (or mathematics) is 562 seq.) , and at the end of this
made in the preceding part of the chapter (n. 567) the author an­
present work, and there can be nounces his purpose to publish a
hardly a doubt but that the refer­ work with the title HA Key to
ence is to the work on THE SOUL natural and spiritual arcana, by
tR RATIONAL PSYCHOLOGY. Chap­ way of correspondences and rep­
ter XXII. of this work is en- resentations." Sce p. 10 above.
 A HIEROGLYPHIC KEY.

atmospheres, is able to fill the worlel with active

forces and the rays of his light.
Nothing can arrest the course of human life,
so long as man's spiritual mind or soul, by means
of the rational mind and animus, is able to en­
lighten him with perpetual life and the rays of
intelligence.
The human race will constantly endure, nor
) will the "vorld ever perish, so long as Gael, by
means of His spirit and the angels, is able to en­
i lighten human societies with intelligence and
the rays of wisdom.

EXAMPLE VIII.

27. The course of nature is stopped the in­

stant that the sun is no longer able to illuminate
his orb.
The course of human life is stopped the in­
N. B. stant that the soul is no longer able to enlighten
its man with the intellect.
The world will perish the instant that God is
no longer able to illuminate the human race with
wisdom.

28. Correspondences. I. COURSE OF NATURE, COURSE OF

HUMAN LIFE, COURSE OF THE LIFE OF THE HU:\L\N RACE. For
nature corresponds to the life of each individual in particular
and also to the life of all in general. But lest this sound too
harsh 1 desired to set forth the same thing in another way, viz.,
that the human race «,ill constantly endure, or that the 7uorld
will not perish; the meaning then remains the same. The
course of nature also corresponds to operative providence. 2.
AURA, RATIONAL MIND, DIVINE SPIRfT. The comparison of the
 PSYCHOLOGICAL TRACTS.

divine spirit with a most pure aura, or its representation by

an aura, is a matter of frequent occurrence in the Scriptures.*
Our rational mind is the same as our spirit, as has been noted
in its own place.t Thus the three terms mutually correspond
to each other. 3. AT~WSPHERE, ANGELS, ANIMUS. An atmo­
sphere, such as the ~therial and aerial, is a lower aura; tu this
also, the angels are likened. A like spirit or genius is our ani­
mus to which are attributed affections and passions. 4. ACTIVE
FORCES, LIFE, I).'TELI.IGENCE. vVhether you say nature or acti\"e
forces it amounts to the same thing, for universal nature is the
aggregate of active forces; forces are the singulars or parts of
nature, \\'hile nature is a general term. That nature and life mu­
tually correspond to each other has been pointed out above [n.
8,9] ; and so likewise these active forces. Intelligence is a
more distinct and superior life, and, in the third class, must be
substituted for life; for to live is to understand. 5. LIGHT, IN­
TELI.IGE).'CE, \\·ISDO~[. That natural light corresponds to in­
telligence is easily recognized by everyone. For we have the
saying illtcllcctuallight,. to the intellect is attributed clearness,
shade, and so forth: moreovcr, by the help of light, images
are iormed, \\·hence come ideas, fro:11 which is imagination
and thought and thus the intellect; and further the intellect
itself is callcd the rational sight. \Visdom howcver is purely
divine. It is proper (proprium) to man to understand but not
to be wise, which latter is a gift due to God alone. 6. SUN,
SOCL. GOD. In man or the microcosm there is no other sun
than his soul or spiritual mind whence comes intelligence. But
God is the sun of \\"isdom, or wisdom itself, just as the sun of
the \\orId is the sun of light.
29. C onfirmatioll of the propositions. I. The sun is the
fcunt and principle of all natural things, and from it, is the ex­
istcnce and subsistence of the world, which is called the sun's
or solar \\'orld: so that, in respect to other natural things,

"See \VORSHIP A:\"D LOVE OF are cited.

GOD, n. 38, note, and H [STORY OF tThe reference s'eems to be to
CRF..~T!O:\", n. I.;, where scn'ral of some preceding work. CL THE
these pas!'ages from the Scriptures SOUl., n. 344 seq.
 .'\ HIEROGLYPHIC KEY. 17 1

the sun deserves to be termed natura- natHrans. * But it oper­

ates into the universal world by auras or atmospheres by whose
means it is exhibited,-present as it were in every point and
corner of its universe. For wheresoever penetrate its rays,
there also penetrate its force of acting and its light. \Vith the
torpidity and cessation of the sun, all things would become
torpid and would cease to be; for they would cease to move,
to grow warm, to be redintegrated. 2. So likewise in the ani­
mal kingdom; when the soul is unable to operate by means of
the rational mind and animus, and to animate its little animal
world, that is, to enlighten it with life and intelligence, that
world is done for. He that is destitute of mind and animus.
is lacking of life and intelligence, or is a dead man . a stock,
a corpse. 3. That the world also will perish when God is no
longer able by His Spirit to rule the human race, is a conse­
quence that follows by analogy; and moreover it is confirmed
fro:11 the Scriptures. For the fact that the human race was
destroyed by the Aood, was due to the divine'spirit being no
longer able to operate; and that the same will be the cause of
the (it'struction of the world, is al.ll1ndantly asserted and pro·
clainH'd oy the Evangelists and Apostles. It also follows from
the analogical conclusion just recited, that it is man hy whom
God passes over into nature, or by whom nature can ascend to
Cod. Therefore as man is, such does the worlel become; which
will totally p~rish when the human race is so perverted, as to
repel all divine grace and wisdom. That such is the connection
of Clllses, may also be concluded from the curse pronounced
UPOl~ the v.ror1d and the earth on account of the sin and guilt of
Adam; and moreover, that happy fortunes, fertility, anu the
hope of years, elepend on the union and harmony of our souls
anel minds with God.

EXAMPtE IX.
30. Perfect order constitutes harmony; this
brings forth beauty; which t\VO redintegrate and
N. R preserve nature. But imperfect order produces
"'Nature naturing, i. C., forming nature.
172 PSYCHOLOGICAL TRACTS.

disharmony; this brings forth unshapeliness;

which two pervert nature and destroy it.
The affection of true harmony brings forth
delight, and this, joy, which two recreate, and
vivify the animus and mind. But disharmony
brings forth undelight, and this sadness, which
two have an evil effect on the mind and animus
and extinguish them.
Love of the highest good brings forth
happiness, and this, heaven, which two ren-
N. B. der the soul blessed, and exalt its spiritual
life. But love of evil brings forth unhappiness,
and this, hell, which two condemn the soul and
spiritually kill it.

31. Correspondences. 1. AFFECTION and LOVE. For every

grateful affection of the animus may be called its love. But
properly speaking, love is a spiritual word, to which corre­
sponds concord, unanimity, and, in the class of natural things,
conjunction and connection. This, however, does not prevent
love from also corresponding to affection, when the subject
under consideration is harmony within which is a concordance
and connection of this kind. 2. TRUE HARMONY, HIGHEST
GOOD. For nothing can gratefully affect the animus and mind
except what is harmonious. Harmony, however, is not a
spiritual word, but good,. and this corresponds to harmony, in
that the latter brings forth delight. In the sam~ way, DIS­
HARi,;ONY and EVIL. When, in the beginning of creation, all
things were said by God to be good, what was signified was
that all things mutually corresponded to each other; that is to
say, nature and the world corresponded to man and his mind,
and the human mind to its deity. Th!1s there was no need of
doctrine, in that there was a perfect hannony of all things,
both in themselves and a"110ng themselves. 3. BEAUTY, DE­
LIGHT (jucwrditas), JOY (gaudium) , HAPPINESS, HEAVEN.
 A HIEROGLYPHIC KEY. 173

Beauty, and also shapeliness, is a natural word; but beauty is

not noted as such, except by animated and living beings; for
it flows forth from the harmony and perfect order of things.
Delight is of the animus, and joy is of the human mind; and
both have existence only in the animal kingdom. But happi­
ness belongs to the soul separate from the body, and it em­
braces all delights in the universe; while heaven signifies the
most perfect joy, and, in fact, the joy of all in each and of
each in all,-a joy which, in other words, is called heavenly
joy. But because this joy is inexpressible and is not com­
parable with our joy, it is called heaven which also signifies
the heavenly society itself. 4. UNSHAPELINESS, UNDELIGHT,
SAD]\; ESS, UNHAPPINESS, HELL. Since these are the opposites
of the ones mentioned above, it follows that they square with
each other in the same way. S. PERVERT, HAVE AN EVIL EFFECT
ON, CONDEMN. Pervert is a natural expression; have an evil
effect on, is an expression that properly belongs to the ani.llal
kingdom; condemn is also a spiritual expression by reason of
usage, in that the soul is condemned to torment and eternal
death. 6. DESTROY, EXTINGUISH, SPIRITUALLY KILL. Na­
ture can be destroyed; the mind or life can be extinguished;
but the soul cannot die, except spiritually by damnation.
32. Confirmation of the propositions. I. That perfect order
produces harmony, and harmony beauty or perfection of form;
and that these restore and preserve nature; is clear from
physics; it .is also confirmed from the harmonies of. sight and
hearing. and from the other harmonies of the senses, both ex­
ternal and internal, in the animal kingdom,-which harmonies
are ever restorative; also from love, which corresponds to har­
mony, in that love conjoins minds; for which reason it was
that Pythagoras ascribed all things to harmonies, and that the
most ancient philosophers asserted that a certain love had
formed and consociated ail things and now preserves them.
Since these points are true, the words that follow are also true,
namely: That things inharmonic pervert and destroy. 2.
That love of the highest good brings forth happiness, follows
as a consequence, if we consider what the highest gooll i~.
namely, that it is God Himself; and that love,-and by love,
 174 PSYCHOLOGICAL TRACTS.

the connection with such good,-cannot be separated fron~

heavenly happiness and joy.
33. Rules. I. There are many propositions in the class of
natural things, which can have no place in the class of spiritual
things. In such case others must be substituted which do have
place there, and which seem to be in the nearest accordance.
Thus, destruction can be predicated of nature, and extinction
or death of the corporeal life; but the soul, which is a spiritual
essence, cannot be destroyed, neither can it -be extinguished
nor die. Yet its principal essence of life, that is, its felicity,
can perish, and its connection with its deity can be dissolved,­
which is spiritual death and infernal torment. 2. Often we
have a word expressing SO:1'e natural quality, which, in the
second class, can be rendered by several words; as, for in­
stance, hannony and shap~liness, by the words delight, pleas­
antness, gladness, joy, and innumerable others; for each 1>ense
has its own harmony and clelight,-the taste having one k~n.i,
the smell another, the hearing another, the sight another. the'
animus another, the rational mind another. In the follo\:iug
page,s the word modification will be met with, to which co:re­
sponds sensation, both of the sight and of the hearin~, and
also perception and understanding. So likewise spiritual ex­
pressions will be met with, to which there are many corre­
sponding words in the class of things natural and anima!;. ::<;,
for instance, good, evil, etc.

EXAMPLE x.
34. Harmony alone conjoins the entities of
nature and sustains the world; but disharmony
disjoins them, and destroys the ·world.
Concord alone consociates minds (animus and
N. B. 1flells) and preserves societies; but discord dis­
sociates minds and destroys societies.
Love alone unites souls to each 'other, and
forms the heavenly society; but hatred separ­
ates souls, ,,,:hence arises infernal society.
 A HIEROGLYPHIC KEY.

35. Correspondences. I. HARMONY, CONCORD, UNANIMITY,

LOVE. Harmony is a purely natural word. Concord is a word
belonging to the animal kingdom since it belongs to hearts
(cordes) ; in like manner unanimity, since it belongs to minds
(animus) ; moreover, if concord be considered as a virtue, it
belongs to the rational mind. Love is, in general, a spiritual
word; but, i!1 particular, there are many loves, which signify
affections, such as love of companions, of parents, of offspring,
of country; conjugial and venereal love; love of honor, of
riches, of the world, of heaven. 3. DISHARMONY, DISCORD,
HATRED. These are recognized as correspondences. for the
same reasons. 4. CONJOIN, CONSOCL'\TE, UNITE. Conjoin is a
natural word; consociate an animal word, since it is used as
between companions; to be united is to be most closely con­
joined, after the manner of souls, so that it is almost like
e1l1ality. [5. DISJOIN, DISSOCIATE, SEPARATE.]
36. Confirmation of the propositions. Similar to the pres­
ent example is that common axiom "Concordia res parva!
crescunt, ·discordia vero dilabuntur.* Moreover, the above con­
siderations make it clear why love and concord are the bond
of society and the union of minds (animus); because thus
there is a comparison with harmony in nature,-which harmony
corresponds to concord and love. Why harmony, concord and
love are of this nature is clear from the analogies and also
from geometry itself.

EXAMPLE XI.

37. There can be no harmony between nat­

ural entities, without a principle of harmony in
superior nature, \vhich conjoins single things
universally, and the universe singularly.
There can be no concord between human
minds without a principle of concord in some
N. B. superior love, which consociates single minds
universally and universal society singularly.
*''In concord small things increase, in discord they come to nought."
 PSYCHOLOGICAL TRACTS.

There can be no mutual !ove between souls

without a principle of love in God Himself
which unites single souls universally and the
universal heavenly society most singularly.t

37a. (Correspondences. 1. NATURAL ENTITIES, HUMAN

MINDS, SOL"LS. 2. H.-\R~IONY, CONCORD, LOVE.]

38. Confirmatio1l of the propositions. 1. That there is a

principle of harmony in superior nature, follows from
the coordination and subordination of all things in universal
nature. For unless superiors ruled inferiors, the latter would
never be held together in any connection, nor could they sub­
sist; ior that does not exist which is without a principle. The
atmo~pheres are held together in their connection by purer
and lwre perfect auras; the universal world by its sun; the
an imal body by the soul; and· so forth. 2. Nor can there be
concord between human minds, without a principle of concord
in a superior or more universal love ; such as the love of honor­
ablelless, of virtue, of the country, of gain, and the like, which
are wont to consociate minds,-the supreme love being love to
God. Would that all possessed this love! It would conjoin
minds (animus and mens) ; and then, of a surety, heaven would
be tr:mscribed to earth, and the kingdom of God be at hand.
3. 'What conjoins, consociates, unites, universally, this also
does the same singularly. For nothing can act universally un­
less at the same time it also act singularly. The universal is
nothing without its' singulars; of these it is composed, and
from them it beco:l~es and is called a universal. But the qual­
ity or the universal appears from the singulars and vice 7Jersa.
4. From the above it now follows, that no one can love the
neighbor unless he love God, and vice versa; thus that these
loves are joined together like links in a chain; or, that the one
depends on the other.

tThese three paragraphs are where they are further explained.

quoted in amplified form in WOR­ See nos. 45 and 48 below.
SHIP AND LOVE OF GoD, n. 555,
 A HIEROGLYPHIC KEY. 177

E:XAMPLE: XII.
39. It is a natural necessity that every indi­
vidual substance regard each other substance as
its own self, and the aggregate of like substances
as many selves; but that it regard superior sub­
stances, from ,;vhich it draws its essence and
nature, as above itself; to which it is held ob­
sequious, by reason of the pure connection and
the harmony.
The first and last law of society, both earthly
and heavenly, is that every individual shall love
his neighbor as himself, society as many selves,
and God above himself; to whom he pays obedi­
ence,by reason of pure love.

40. Correspondences. NATURAL NECESSITY, LAW. All the

laws impressed on nature are necessary and geometrical, not
contingent and arbitrary, because dependent on no will; for
which rea~on they are called not laws, but necessities. [HAR­
MONY, LOVE.]

41. Confirmation of the propositions. That every indi­

vidual substance of the worl~ regards each other substance no
more ana no less than itself, is apparent from the action and
reaction of the single substances, and also from their consocia­
tion; for to the extent that they are passive, to that same ex­
tent they are also active; nor do they superadd anything of
their own for the sake of eminence over the neighboring sub­
stances, unless, with that force and natural perfection, that
they may exalt themselves above their neighbors less than
others. If we reflect on these several particulars it will become
quite clear that this essential law is so impressed on nature.
that without the rr.ost exact observance of it, in the part and
in the whole, the mundane system could not have come into
existence, nor could now subsist. For whatsoever substance
12
 PSYCHOLOGICAL TRACTS.

strives to prevail over a neighboring substance, similar in

weight, size and force, that same is expelled by the neighbor­
hood and by the atmosphere, as destructive of the common
equilibrium.

EXAMPLE XIII.

42. Everything that is harmonious is in it­

self shapely, while that which is inharmonious is
in itself unshapely; but in the shade the un­
shapely frequently appears as beautiful, and
vice versa; therefore light is needed whereby
shall be revealed whether a thing is such as it
appears to be.
Everything good and evil, such as the delight­
ful and the undelightful, is naturally perc,eived
by the senses; by reason of ignorance we are
N. B. frequently deceived in our judgment concerning
good and evil; therefore understanding is
needed, in order that we may know whether a
thing be truly good or truly evil, or whether
evil be counterfeiting good.
Everything divine is in itself the highest good,
while everything diabolical is in itself the deep­
est evil; in this corporeal understanding, which
is only the shadow of understanding and a sleep,
that which is the deepest evil frequently appears
as though it were the highest good, or that
which is diabolical as though it were divine;
therefore when the Sun and radiance of wisdom
shall shine forth, as in the last judgment, each
one will recognize in himself what good he car­
ries with him, and what evil; the one will not
then be able to counterfeit the other.
 A HIEROGLYPH le KEY. 179

43. Correspondences. 1. SHADE, IGNORANCE.* OBSCURE UN­

DERSTANDING. In that light corresponds to intelligence, as was
noted above [n: 28], so shade corresponds to ignorance, and
likewise to an obscure understanding as compared with the
clear understanding possessed by souls in the non-corporeal
life.
44. Confirmation of the propositions. 1. That everything
that is harmonious is in itself beautiful and shapely, and that
everything good and delightful is naturally perceived by the
senses, is evident from experience. What is sweet is at once
perceived by the tongue, what is harmonious and symmetrical,
by the ear, and what is beautiful. by the eye; so also the
rational mind at once perceives what is good and evil; for of
these there is a natural knowledge; from divers causes, how­
ever, this knowledge is wont to be dulled and overshadowed,
-but for this we ourselves are to blame. Therefore, lest evil
counterfeit good, there is granted to us an understanding, the
subject whereof is truth or quality; in order, namely, that we
may know the true quality of a thing, whether it be truly good,
or whether it be apparent good and in itself evil; and also the
reverse. 2. That in the last judgment each one will recognize
in himself his true qualitY,-his deeds and deserts,-is proved
to us by the Sacred Scriptures. The same is also the third
term in the comparison between solar light and divine light
which is wisdom: for God is called the Sun of wisdom; and
just as the sun by its light discovers every quality of an ob­
\ ject, foO God by His wisdom, when He shall manifest Himself
) in all His glory, will in a moment discover whatsoever in each
{ man is divine, and whatsoever is diabolical; and each one must
need~ actually recognize this quality in himself,-his own con­
science being his judge; for, from the state of his own soul,­
a state which has been formed in the body,-he will know the
most minute particulars; and this the more. seeing that he is
surr.nmded with the light of wisdom, in the presence of which
nothing whatever can be concealed.

*[n the MS. the order of these words is igllOrallce, shade; but this
seems to be a slip.
180 PSYCHOLOGICAL TRACTS.

EXAMPLE XIV.
45.The sun is the fountain of all light in its
world; nor is it the cause of shade; but shade is
the privati\>n of light..- The sun is never de­
prived of light, but terrestrial objects hinder its
light from penetrating; hence darkness.
God is the fountain of all intelligence in His
heaven;* nor is He the cause of ignorance; but
ignorance is the privation of intelligence. The
N. B. soul is never deprived of intelligence, but the ob­
jects of thought, or corporeal and worldly ends,
hinder its intelligence from penetrating thus far;
hence ignorance of truth, or stupidity.
God is the fountain of all wisdom in His
I
heaven; nor is He the cause of unwisdom; but
unwisdom is the privation of wisdom. God is
never deprived of wisdom, but the loves of the
body and of the world hinder God's flowing in
with wisdom; hence insanities. t

46. Correspondences. I. SH~DE, IGNORANCE.. UNWISDOM.

Conf. above, example xiii [no 43]. Shade aJsCi corresponds to
obscure understanding. So likewise, DARKNESS, IGNORANCE
OF TRUTH, STUPIDITY, INSANITY. But to proceed. That LIGHT,
INTE~LIGENCE, and WISDOM mutually correspond to each other,
appears as a natural thing at first reflection; and therefore, to

*The author at first wrote
Anima est tons omnis intelligentia'
in suo 11I14ndl41o corporeo (the
soul is the fountain of all intelli­
gence in her little corporeal
world). see n. 286 ; but, after
writing the comment on this ex­
ample, he substituted Deus for
anima, and codo for mun·dulo co;o­
poreo. Cf. the next note, and n.
47.·
tThe first and last of these
three .paragraphs are quoted in
amplified form in WORSHIP AND
LOVE OF GoD, 65&, the last para­
graph being called the "spiritual
sense."
 A HIEROGLYPHIC KEY. 181

the understanding are attributed all those properties that are

attributed to light; such as c1e':lrness, and perspicuity; so the
spirit of truth is called the spirit of light, and the angels, angels
of light. That they correspond, is apparent from the human
understanding which is born and perfected by means of sight
and light. 2. TERRESTRIAL OBJECTS, CORPOREAL AND WORLDLY
ENDS. LOVES OF THE BODY AND OF THE WORLD. Ends are al­
ways the objects of the understanding or thought, and these
ends are the same as the loves; for we regard as an end that
which we love. That these ends and loves hinder true intelli­
gence and wisdoll from flowing in and operating, is well
known, for hence comes all human insanity.
47. Confirmation of the propositions. That the soul is the
fountain of all intelligence, or, is intelligence itself in her
microcosm, see the passage on the soul [n. 28 6 ] ; and that she
is ever in the state of her intelligence, even though the body
be in a state of ignorance, as in the age of infancy, in sleep,
insanity; hut we are here speaking of the ignorance of truth,
or stupidity.
EXAMPLE XV.

48. Light reveals the quality of an object;

but the quality of an object appears according
to the state of the light; for an object is not al­
ways such as it appears.
Intelligence discovers the truth of a thing; but
the truth of a thing appears according to the
N. B. state of the intelligen'ce; for that is not always
true which is thought to be true.
\iVisdom manifests the goodness of a thing;
but the goodness of a thing appears accord­
ing to the state of the wisdom; for that is not
always good which is believed to be good. *
*These three paragraphs are GoD, n. 55. s. where they are fur­
quoted almost literatim et 11er­ ther explained.
batilll in WORSHIP AND loVE OF
 PSYCHOLOGICAL TRACTS.

49. Correspondences. QUALITY OF AN OBJECT, TRUTH OF A

THING, GOODNESS OF A THING. Light discovers the quality of
an object, to wit, whether it is a stone, a tree, an animal, what
is its figure or external form, and also, where the object is
transparent, what is its internal form. But intelligence dis­
covers the quality of the thing itself, which is the same as in­
vestigating the truth of the thing; for the understanding is
always engaged in the investigation of truths. Goodness, how­
ever, or good, pertains to wisdom, and this is not investigated
intellectua:ly in regard to its existence, but in regard to its
quality; for it is manifest of itself, since it corresponds to
harmony, as was observed above in example xiii [n. 44].t 2.
OBJECT, THING. Object pertains to light, thing, to the under­
standing. 3. ApPEARS, IS THOUGHT, IS BELIEVED, [FAITH IS HAD
IN]. Things appear in the light, are thought in the under­
standing, and are believed fro:n intelligence.
50. Confirmation of the propositions. That intelligence
discovers truth; the reason is, because truth is the subject of
intelligence, while good is the subject of wisdom. Good is all
that which we love, desire, covet, will, assume as an end; evil
is th:Jt to which we are averse. But that we may know
whether that is good which is believed to be good, there is
giver. us an understanding, which searches into the truth or
quality of good.
EXAMPI,E XVI.
51. There are also secondary genuine lights.
su<:h as those of the sublunary world; and there
are fatuous lights; but at the presence of solai­
light, these latter vanish away.
There are also secondary true understand­
ings, such as the human; and there are false un··
clerstandings; but at the presence of pure intel­
ligence, such as is that of the soul, these lattel'
are as it were nothing, or they vanish away.
There are also spiritual intelligences, such as

tSee also Ex. ix, n. 31.

 A HIEROGLYPHIC KEY.

good angels; and there are evil angelic intelli-

gences; but at the presence of God, or of Divine
Wisdom, these latter are as it were non-exist-
ent, or they vanish away.

52. Correspondences. 1. SECONDARY LIGHTS, HUMAN UN-

DERSTANDINGS, ANGELS. Secondary lights, are fires, candles,
and the like, which make places light in the middle of the
night. To these correspond human understandings, which,
like the lights just mentioned, can be kindled and extinguished,
and which are nothir:g as compared with the intelligence of
the souI.-an intelligence which is pure and spiritual, and of a
nature like those intelligences which angels are. 2. GENUINE
and TRUE seem likewise to correspond to each other. 3. FATU-
OUS LIGHTS, FALSE UNDEHSTANDINGS, EVIL ANGELS. Phos-
phoric substances give out fallacious or fatuous lights; and
objects then appear clothed with an alien color and of uncer~
tain I]uality. So also false understandings, whereby many
things are so colored and painted over, that falses appear as
truth". Such also is the nature of evil angels. who, moreover,
are called angels of shade and night,-angels who, though
they have known truth, yet do not love it, but hold it 111
hatred and persecute it; and this because the truth sets up as
good what to them appears to be evil, and vice versa.
53. Rules. I. Because spiritual intelligences, or angels and
souls, are the subjects treated of, it must be observed that such
beings were created into all their intelligence; and inasmuch
as they are spirits, they are also ahove nature, which latter is
not spiritual; and nevertheless they thoroughly understand
all particulars that pertain to nature. It follows then that
there is some correspondence and harmony between all things.
that is, between natural things and spiritual, and vice versa;
or, that in universal nature there is not a thing that is not a
type, image and likeness of some one among spiritual
things. all which are exemplars. Otherwise no spiritual in-
telligence could ever know such things as are below itself; and
yet it knows them both of itself and in itself. 2. The Egyp-
tians moreover, seem to have cultivated this doctrine, and to
 PSYCHOLOGICAL TRACTS.

have signified these correspondences by hieroglyphic charac­

ters of the utmost diversity, whereby are expressed not only
natural things but also and at the same time, spiritual things.
Resperti~g this science of the Egyptians, see a complete book
by Aristotle.':' 3. But the reduction of singulars to their ttni­
versals does not pertain to this science of correspondences, but
rather to first philosophy; for spiritual things do not have the
same relation to natural things as natural things to natural
things;t since if this were the case, then natural things
would also be spiritual,-which is contrary to right reason.
EXAMPLE XVII.
54. Light without shade would not appear
to be light, as neither would the perfect with­
out the imperfect; for there _would be nothing
from which it could appear. So neither could the
positive be given if there were not a privative:
for without the privative there would be nothing
irom which a thing could be posited. So also
*The reference is to Aristotle's things). There is apparently
THE MORE SECRET PART OF DIVINE some mistake here. In the Latin
WISDOM ACCORDING TO THE EGYP­ edition printed by Hindmarsh the
TIANS. Since the first discovery last three words are altered to
of this book in Damascus in the read naturalia ad spiritualia, and
beginning of the sixteenth cen­ this reading has been followed in
tury, its authorship has been a past English translations,-which
matter of dispute. The work was render the passage to teach that
highly esteemed by Swedenborg, spiritual things do not have the
who in his many quotations al­ same relation to natural things,
ways refers to it as a work by as natural things to spiritual. As
Aristotle. For· particulars con­
this does not make clear sense in
cerning this work see two articles
connection with the words that
by the present translator in the
NEW PHILOSOPHY, Oct., 1912, p.
follow, we have ventured to sug­
I4~ sl'q. 'and Jan., I9T3, p. 5 seq. gesi that the second spiritualia is
tSpiritualia ad naturalia, non se a slip for naturalia; and it is on
habent uti spiritualia ad naturalia this suggestion that we base our
(spiritual things do not have the translation. In the MS. the pas­
same relation to natural things sage is emphasized by an "N. B:'
as spiritual things to natural written in the margin.
 A HIER()(;LYPHIC K'EY.

without shade no' visible image would be given,

nor any modification, nor, moreover, any color
and variety of colors. From this is apparent
the use performed by shade, nay, and also by
imperfection. Although shade be the privation
of light, yet it exists actually; without its actual
existence it would be nothing, nor would there
be any knowing of what light is, and of its qual­
ity, nor of what perfection is, and of its quality.
, The understanding without ignorance would
not appear to be understanding, as neither
would the true without the false; for there
would be nothing from which it could be viewed.
So neither would the affirmative be given if
there were not a negative; for without the nega­
tive there would be nothing from which a thing
could be affirmed. So also without ignorance
and falsity no perceptible idea of the memory
would be given, nor any imagination and
thought, nor, moreover, any opinion and diver­
sity of opinions. From this is apparent the use
performed by ignorance, nay, and also by falsity.
Although ignorance be the privation of intel­
ligence, and falsity the privation of truth, yet
it exists actually; without its actual existence
it would be an ens rationis, nor would there be
any knowing of what the understanding is, and
of its quality, nor of what truth is, and of its
quality.
\Visdom \vithout unwisdom or insanity. would
not appear to be wisdom, as neither would t,he
good without the evil; for there would be
186 PSYCHOLOGICAL TRACTS.

nothing from which it could be perceived. So

neither would anything be given that is genuine
and true, lovely and unlovely, or happy and un­
happy; for without unhappiness there would be
nothing from which happiness could be felt.
So also, without evil, no affection would be
given, no will and desiring, and no variety of
desires. From this is apparent the use per­
formed by stupidity and evil. Although stupid­
ity be the privation of wisdom, and evil the pri­
vation of good, yet evil, that is, the devil, exists
actually; without actuality evil would be an ens
rationis, nor would there be any knowing of
what wisdom is, and of its quality, and of what
goodness is, and of its quality.

55. Correspondences. I. THE PERFECT, THE TRUE, THE

GOOD. Perfect may be taken also in the latter sense, since
what in itself is true and good is also in itself perfect. So
likewise the opposites, THE IMPERFECT, THE FALSE.. THE EVIL.
2. THE POSITIVE, THE AFFIRMATIVE, THE LOVELY. The positive
has respect to the entities of nature; the affirmative is proper
to the human mind which is able to affirm and to deny. And
therefore also THE PRIVATIVE, THE NEGATIVE. THE UN LOVELY.
In the third class no other affirmative and negative is given
than the lovely and the unlovely; for everything good or
delightful is perceived naturally, and therefore the affirmative
is perceived of itself when the thing is lovely, and the nega­
tive when it is unlovely. 3. VISIBLE IMAGE, PERCEPTIBLE IDEA.
That an image is an idea in the internal sense* is well known;
also that the images of sight pass over into ideas,-first ma­

·Sense here is used to signify sory, it is there perceived as an

the internal ser.sory organ. When idea. See The Soul, 85-86. 93. 95.
an image of ;·jght pas~es by the 97.. 98. where the matter is fully
optic ner\"(' to the internal sen- discussed.
 A HIEROGLYPHIC KEY.

terial and then intellectual. 4. MODIFICATION, SENSATION,

IMAGINATION, THOUGHT, AFFECTION. What in the atmospheric
world is called modification, that same in the animal kingdom
is called sensation, imagination, thought; for as soon as modi­
fication touches the sensory organs, or organs of the animated
body, it becomes living,-which is the reason why sensatioll is
said to be efl'ectel by modification. Affection also corresponds,
because the mind and animus is affected according to sensa­
tion. S. COLOR, OPINION, WILL. Color is a variegated and
diversely modified light, consequently it corresponds to opinion;
and thus variety of colors to diversity of opinions. 6. NOTH­
ING, ENS RATlOKIS. Both terms signify the same thrng.
56. Coufirmation of the propositions. I. That there would
be no light without shade. Suppose mere and pure light, and
no greater or less degree thereof, or* no decrease even to shade;
in such case it could never be affirmed of light, that it was
anything; neither would images exist, which are varie­
gations of shade and light; nor colors; in a word, there
would be no visible world. For, as the science of optics teaches,
individual objects are distinguished solely by degrees of light;
that colors also arise therefrom, has been demonstrated else­
where.t Thus it is apparent that no perfection can be con­
ceived of without imperfection; and so no truth without falsity.
These considerations confirm the real existence' of evil or the
devil, to the end, not only that the idea of good may be exalted,
but also that it may actually exist in the created world. 2.
\Vithout ignorance and falsity, the affirmative and the nega­
tive can have no existence in the human understanding; for if
there were nothing but truth, and if moreover nothing were
unknown, then certainly there would be nothing that would
not be affirmed; indeed, there would be no need of affirmation;
consequently there would be no thought, still less any opinion,
and thus no speech, discourse, intercourse in human society. 3.

*The Latin is sed (but), which Economy of the Animal King­

seems to be a slip for seu (or). dom, vo!. I, n. 86; see also The
tThe reference is probably to Soul, n. 76.
 PSYCHOL.OGICAL TRACTS.

A like reasoning applies to the good and the evil, the delight­
ful .and undelightful, the happy and the unhappy; the
one cannot be posited when the other is lacking, for there
would be no relative. From this it follows that evil, that is, the
devil, actually exists, and I venture to say that without the
devil there would be no variety in the affections of the ani:nus
and .mind, thus. no cupidities, desires, wills, and consequently
no mind such as the human mind. 4. Granting evil, falsity
also is granted; just as, granting good, truth is granted. For
if one hates good and loves the contrary, or evil, he then hates
truth and loves falsity; for whatsoever is loved, that same is
believed to' be good; morebver, he hates truths and loves falsi­
ties, because the latter are soothing to his affections.

EXAMPLE XVIII.
57. Mere sno,vy whiteness, without the other
colorings that arise from the mixture of white
with black,-and also one single permanent
modification,-deprives the eye of all its fac­
ulty of sight; for the eye is formed for the re·
ception of many images and objects; since it is
mere differences harmonically conjoined that
_produce sensations, and renew them.
Mere intelligence in truth, without con­
jectures and opinions that draw their origin
from the mixture of truth and falsity. and from
ignorance,-and also constant thought or ra­
tional intuition on one single subject,-bereaves
the mind of all its faculty of thought; for the
mind is formed for the reception of many ideas.
and for the intuition of many ends; since it is
mere variations agreeably united that produce
human thought and understanding, and renew
them.
 .A HIEROGLYPHIC KEY. 189
58. Correspondences. I. WHITENESS, INTELLIGENCE IN
TRUTH, TRUTH. In like manner as light corresponds -to intel­
ligence, so whiteness, and also PELLUCIDITY or ·TRANSPARENCY,
seems to correspond to what is true or the truth; for truth is
the subject of intelligence. So with DLACKNESS and FALSITY.
(la. COLORINGS, CONJECTURES, OPINIONS.] 2. EVE, RATIONAL
MIND, or, rather, internal sensory organ; for the understand­
ing is called the internal sight, or the rational intuition of the
thing set before it.
59. Confirmation of the propositions. It is well recognized
that the eye is dulled and blinded by sheer whiteness, as, for
instance I by snow, if no darker color be present whereby the
sight shall be varied: so that sight would be entirely destroyed
if light alone should strike the eye without shade. The like
would be the case with our understandin~if pure truths should
enlighten it.
EXAMPLE XIX.
60. Whiteness proportionately mingled with
blackness, by means of the rays of solar light
gives rise to diverse colors, to wit, ri10re or less
bright and dark ; but objects may be so be­
smeared and painted, as to render it unknown
what is the white and what is the black. and how
they are commingled.
Truth rationally commingled with falsity, by
means of the understanding produces diverse
reasonings, to wit, true and doubtful; but inten­
tions may be speciously adorned, so that we
know not what is the true and what the false.
and how they mutually cohere. *
*We have translated n. 60 as it pletion of the work as we now
was corrected by the author. The have it; for the comment in n.
corrections, whiCh include the 61, and also the index, is based on
crossing off of the third para­ the text as originally written.
graph, were made after the com- In past editions, English and
 PSYCHOLOGICAL TRACTS.

61. Correspondences. I. PROPORTIONALLY, RATIONALLY,

or analogically and analytically; it is on this account also that
every proportion is said to consist of ratios. 2. BRIGHT COLOR!;,
SENTIMENTS, GRATEFUL AFFECTIONS. For if colors correspond
to opinions it follows that bright colors correspond to senti­
ments, that is, to truer opinions;* and DARKER COLORS TO HY­
POTHESES. CONJECTURES, UNGRATEFUL AFFECTIONS. 3. To be
CESMEARED, PAINTED, SPECIOUSLY ADORNED, or, TO COUNTER­
FEIT THE APPEARANCE OF TRUTH, TO DISSEMBLE.

EXAMPLE XX.

62. Things clear and serene are for the most

part interpollated by things obscure and cloudy;
thus, in inferior nature, there is rarely any pure
clearness without obscurity.
Things evident and manifest are for the most
part interpollated by things ambiguous and
doubtful; thus, in our rational mind, there is
rarely any pure evidence without ambiguities.
Latin, the text is printed as is also printed. The text as
corrected j but the third para­ originally written, omitting such
graph, which the author crossed parts of it as were not altered, is
off as a part of his corrections, as follows:

WHITENESS PROPORTIONATELY MINGLED WITH BLACKNESS, AT THE AP­

PROACH OF THE RAYS OF SOLAR LIGHT, GIVES RISE TO DIVERSE COLORS.....
TRUTH RATIONALLY COMMINGLED WITH FALSITY, AT THE APPROACH OF
PURE INTELLIGENCE, PRODUCES DIVERSE OPINIONS, TO WIT, SENTIMENTS
AND HYPOTHESES; BUT REASONINGS MAY BE SPECIOUSLY ADORNED... ,
GOOD COMMINGLED WITH EVIL, OR THE AUSPICIOUS (faustum altered
from juculldum-delightful) WITH THE INAUSPICIOUS (infaustum
altered from injucundum). PRODUCES IN THE ANIMUS AND MIND, DI­
V!':RSE AFFECTIONS, TO WIT, GRATEFUL AND UNGRATEFUL; BUT DESIRES AND
('(:PlDITIES CAN BE SKILLFULLY DISSEMBLED, SO THAT WE KNOW NOT WHAT
15 THE GOOD OR AUSPICIOUS (DELIGHTFUL), AND WHAT THE EVIL OR IN­
.USPICIOUS (UNDELIGHTFUL), NOR HOW THEY ARE MUTUALLY CONJOINED.

*Opinio, like its English equiva- opinion adopted after due con-
lent, means belief or conjecture sideration; the word is therefore
whether well founded or not. But used to express the opinion or
seni",.iw (sentiment) signifies an sentence of law courts.
 A HIEROGLYPHIC KEY.

Things pleasant and sweet are for the most

part interpollated by things unpleasant,t am­
biguous and bitter; thus, in civil life, there is
rarely any pleasantness without unpleasantness.

63. Correspondences. I. CLEAR, EVIDENT, PLEASANT.

Things clear have to do with light, things evident, with the
understanding of what is true, and things pleasant, with the
mind and animus in relation to good. Thus things evident
signify things that are true, and things pleasant, things that
are good. So likewise SERENE, MANIFEST, SWEET. 2. OB­
SCURE, AMBIGUOUS, UNPLEASANT. It is on this account that
obscurity is also attributed to the understanding when the lat­
ter stays in doubt. Likewise CLOUDY, DOUBTFUL, BITTER. It
must be observed that things pleasant and sweet, and unpleas­
ant! and bitter, do not indeed seem to correspond to things se­
rene and manifest, and obscure and misty; but here singulars
are assumed for universals. The universals in the present case
are Good and Evil. Everything pleasant, delightful and sweet,
is good, and everything unpleasant and bitter is evil; and inas­
much as the matter here concerns the affections of the animus,
adequate formulas must be used.
64. Rules. Singulars must be substituted in place of uni­
versals when singulars are the subject treated of; and so par­
ticulars for generals; as, in the present example, sweet and
pleasant, and bitter and unpleasant, for GOOD and EVIL.

F,XAMPLE XXI.
65. In the night-time is dense darkness; in
the morning comes the dawn; the light then in­
creases even to noon; but from noon it decreases
and, through the shade of twilight, returns again
to its night. And yet the sun illumines its world
equally at midnight as at noonday.
tThe MS. has 'inama?nis, with adverten.t mistake,-tbough it is
the in- crossed off. The COrrec­ repeated in the index. See note
tion, however, seems to be an in- in Index, S. V., Unpleasant.
 PSYCHOLOGICAL TRACTS•

. In the first age in the maternal womb is mere

ignorance, but in the age of childhood the under­
standing begins to shine forth ; .a~d it afterwards
grows even to adult age; but from this age it
,decreases, and, through senile age, sinks again
into obscure understanding and into ignorance.
. But the soul's intelligence rules .its animal mi­
crocosm, both in the age of most obscure under­
standing and in the age of complete and ripened
judgment.

66.Co,zies'P'cJhdences. t. NIGHT-TIME, OBSCURE.' AGE IN

'jHE WOMB; then MORNING-TIME and AGE OF CHILDHOOD or the
rising sun;* then TIME OF NOONDAY and ADULT AGE; after­
wards 1:1:\1E OF TWILIGHT and DECLINING or SEi'OILE AGE. That
these correspond to each other is apparent of itself, for they
are used allegorically in all speech. 2. Also, INCRE.ASES and
GROW'S. 3. DAWN, THE UNDERSTA!'<DING FIRST SHINING FORTH.
4. SHADE OF TWILIGHT, OBSCURE UNDERSTANDING. 5. NOONDAY,
COMPLETE Ui'ODERSTANDING or ~IATURE JUDG~'1ENT.such as ob­
tains in adult age.
I
67. RULES. I. Exemplars are in the spiritual world; images
and types are in the animal kingdom; and likenesses in nature.
2. There are many species of representations or correspond­
ences. The FIRST specie is to be called Harmonic correspond­
ence, such as exists between light, intelligence, wisdom; be­
tween conatus and will; between modification, sen.'ation, imag­
ination, thought, etc. There is a like correspondence between
images of the sight, and ideas, and finally' reasons,-which
three mutually correspond to each other as though they were
terms in a successive analogy.t The SECOND species is Al­
legorical correspolldence, and is formed by simi;itudes. It is
in this way that we are wont to express spiritual things nat­

*Oriens,-tlle risillg, rising sun, east.

tAs, for instance, 2, 4, 16; 3.9.81, etc.
 .A HIEROGLYPHIC KEY. 193

urally, for all spiritual words are occult qualities. Iil the Scrip­
tures this species of correspondence occurs quite frequently.
The THIRD species is Typical correspondence, and is formed
by so many likenesses, as in the Jewish church, wherein is rep­
resented Christ and the Christian Church, and wherein, in the
latter church, is represented the kingdom of God and the
heavenly society. The FOURTH species is the Fabulous corre­
spondence in use among the ancients, who clothed .the deeds
of their heroes with fabulous fictions. Of this nature also are
the representations of the poets, and those of dreams. 3. We
are justified in believing that the universal world is wholly
filled with types but that we know very few of them; for the
present time always involves the future, and there exists a
connection and chain of contingencies, inasmuch as there is a
most constant trend and flow of Divine Providence. 4. That
it is allowable to thus interpret Sacred Scripture; for the
Spirit speaks naturally, and also spiritually.
I NOTE.-The text of the MS. here ends; but the Author's Index,
which immediately follows it, includes a number of correspondences
not treated of in the work itself. We present these below in a para­
graph which, for the convenience of the reader, we number 68. It
should be noted that in the Index, the order of the words varies in
the different entries; that adopted here is, with one exception, the
order given by the author under the first word of our entries.]

68. ACT, MAKE, EFFECT, PRODUCE, CREATE, BEGET.

BEAUTIFUL, SH,\PELY, PERFECTION OF FORM, HAPPY IN SPIRIT.

BLEMISH, FAILING, FAULT, CRIME, SIN, VICE.

CAUSE, PRINCIPLE, ORIGIN, REASON, SOUL.

CELERITY, TIME, ETERNITY.

CLEAR, PURE, SACRED, HOLY.

COLD LIGHT, TRUTH WITHOUT GOOD.

COMPRESSION, CONSTRICTION, FE,\R, DREAD, COLD.

CONTRARIETY, OPPOSITION, HOSTILITY, ENMITY, HATE.

COURSE OF NATURE, FORTUNE, FATE, PRO\'IDENCE,*

*See Index S. V. Fortune.

13
194 PSYCHOLOGICAL TRACTS.

EQUILIBRIUM, EQUITY, JUSTICE, ORDER.

EXPANSION,'SWELLING, PRIDE, AMBITION, HEAT.

FIRES, FLAMES, STARS, ANGELS, SPIRITS.

FLUCTUATION, HOPE" DOUBTING.

OBJECTS, IDEAS, REASONS.

RULES, LAWS, PRECEPTS, DOGMAS.

SI'LENDOR GLORY, HO NOR.

TEMPEST, FIRE, WRATH., ANGER, FURY, ZEAL, JUST GRIEF.

UNCLEAR, TURBULENT, IMPURE, PROFANE.

 [APPENDIX]

CORRESPONDENCES.

TAKEN FROM OTHER OF SWEDENBORG'S

PHILOSOPHICAL WRITINGS.

NOTE.-The following passages are arranged in the order of the time

in which th,7 works from ~vhich they are taken, were written.

1. Such is the co-established ham10ny of all things in a

single series, that they mutually correspond to each other with­
out any difference, save of perfection according to degrees.
Wherefore the inferior regard the superior as their analogues
and eminents. What is proximately superior may be called
the analogue of the proximately inferior; what is superior to
this, the eminent of the same inferior; and what is superior to
this again, its supereminent (I Econ. of the Anim. Kingdom,
62 5-626 ).
2. If the efficient. rational, and principal causes of the
operationc; and effects existing in the animal body are to be
searched out, it is necessary that we enquire what things in
the superior degree correspond to those that a~e in the inferior,
and by what name they are to be called. In other words, what
things in one and the same series, mutually succeed each
other, and are dependa~t on, and regardful of each other/­
things that appear to be so separated, that without an intimate
and analytical intuition by the reason, it would seem that the
superior could never be received and acknowledged as belong­
ing to the inferior; for to the sensory of the inferior, they are
incomprehensible, and as it were continuous with the inferior.
In order to ascertain what that is, which, in the superior de­
gree. corresponds to its inferior, rules must be thought out
which shall indicate it. Thus it is a superior degree:
i. If it is the general and universal which rules in the many
things that are beneath it; and this, not only in the degree that
is proximately inferior, but also in the subsequent degrees.
195
 PSYCHl?L,OGICAL TRACTS.

11. If it is so distinct from the inferior* as to subsist by it­

self; that is, to be able to' exist both with the inferior, and
separately by itself with.,o:ut
.V'
it. ' , ' . ,"I _ ,_,J .\.

iii. If we do not know whether it is the corresponding su­

perior of the inferior, save by analogy and eminence; and are
ignorant of its quality, save by reRection, or by the knowledge
of inferior things as in a mirror: . J ,j I

iv. C<;,nsequently, that it mU,~t be designated, ?y, ,an en~irely

different name. ' ,
v. That there may be a superior and an inferior entity of
the one series, there must be an i·ntervening connection;' other­
wise there would be rio'depen'dance between theml' nOr any
muttial respect. I, , I'"~ J, r: 'I , '" I ;, ,'I','

'3. For just as natiJreascentlsby her'aegrees, so she' raises

herself' from 'the sphere of expresslonsthati are individual £nd
general, to that of expressions that 'are universal and more
eminent. But let the'matter be illustrated by a few examples:
i. The RED BLOOD is a substance of an inferior degree; to
this, in a superior degree, corresponds the PURER BLOOD; and to
this, the SPIRITUOUS FLUID, which IS the general and universal,
ruling in the inferior degree. In'this case the predicates 'given
in the rules can be applied as follows: namely:' 'that' these
sanguineous fluids are so distinct that'they 'can 'exist both to­
gd:'h'er, and separately by themselves;' and that we' do not
know whether the superior is the correspondent' of the in­
ferior, save by analogy and eminence; as" that' the spirituous
fluid is an eminent blood, or blood by analogy; that we are
ignorant 'of its quality, save by reRection, or by a knowledge
of the inferi~r bloods: that it must designated by an el}­ qe
tirely different name; that there is an, intel\'enipg ~<;>m~~c~ion,
and' hence dependance and mutual respect.
,
' ., ~.. • t_ ! \ '. ( •

ii. An ARTERY is a vessel of the inferior degree; to this, jn

a superior. degree, corresponds. ,the VESSEL, qF. THE PURER
m.OOD ;. and, in the supreme degre~, the medullary qr SIMPLE
J'l ERVE YII.\R;E, r,
• _ • j ) • .. l ~ t
*The original has "superior."
;; I
 HIEROGLYPHIC KEY. APPENDIX. 197

111. To the MUSCLE, corresponds; in a sup'erior degree, the

FLESHY MOTOR FIBRE; to this, ·the WHITE MOTOR FIBRE; and to
this, in the .supreme degree,. t'he NfERVOUS MOTOR FIBRE.
iv. SENSATIONS belong to the organs ·of the body; to these.
in the superior degree, corresponds IMAGINATION; and to this,
THOUGHT; for merely ask, What is eminent imagination? and
the notion comes spontaneously that by this expression is
meant thought.; to which, .therefore, images and ide'as are at­
tributed by eminence; but to thought, in a supreme degree, cor"·
responds the .REPRESENTATION OF: THE UNIveRSE, or the IN
TUITION OF ENDS. .
.v. To the BODY; as respects its countenance, the ordina­
tions and states of its parts, its p0wers of acting, and the forms
of its actions, in the pl'Oximate superior degree, corresponds
the A~; to this(the MINI); and to this,0he SOUL
--------
~~
vi. To ACTIONS correspond -­
FORCES; to these, POTENCIES;
to these, in .the supreme degree, the FORCE OF _FORCES, force
principally living, and, in the an~mal, LIFE. . '.
vii. To PT.EASURE, in the superior degree, seems to corre e
spond CUPIDITY (wpido) ; to this, the DESIRE OF SOME FUTURE
END, whence comes will; and to this, the .REPRESENTATION OF
ENDS IN THE· PRESERVATION OF SELF~ •
Vlll. To VElll.ERY, as an act, corresponds LOVE as an entice e
ment and cupidity (Cupido); to this, a ,PURER LOVE (lacking
a naTe of its own) with the representation of another in one­
sdf and of oneself in another, that is, of an inmost COl1nec­
tion; in the supreme degree, a REPRESENTATION OFJ ONESELF
IN· THE PRESERVATION OF ONE'S O\\iN KIND FOR THE SAKE OF
1I~'ORE l'NIVERSAL ENDS.

.ix. To LAUGHTER, as a· gesticulation, . corresponds GLAD­

NESS; to this, CONTENTMENT; and. finally, in the sUpreme de­
gree, a GOOD CONSCIENCE. According to our rule, the one might
exist separately \vithout the other, or conjointly with it.
x. To PRIDE, as belonging to the body, answers ELATION
and SWELLING OF THE ANIMUS; to this, AMnITION of the mind;
in the supreme degree; EMINENT AMBITION, or the ambition of
ambition, that one may be supreme over all,-spurious if it
 PSYCHOLOGICAL TRACTS.

descends thus from the supreme degree to the degree of its

body; legitimate, if it ascends into the degree of the soul, and
becomes the possession of the soul for the sake of more uni­
versal and perfect ends.
xi. To AVARICE, considered as the possession of worldly
goods, corresponds CUPIDITY (cupido) for the goods to be
possessed; to this, the REPRESENTATION by their means OF ALL
THE POSSIBILfTIES IN TlIE WORLD. It ascends no further, since
it lacks a representation of universal ends: for it is conjoined
with a tacit denial of Divine Providence, and of a life after
death. Therefore it is the root and mother of vices.
xii. To HEROIC ACTION, corresponds an INTREPID ANIMUS.
and also the virtue thereof; to this, the PRESERVATION OF ONE­
SELF AND ONE'S OWN; and to this, the PRESERVATION OF ONE­
SELF AND ONE'S OWN FOR THE SAKE OF THE PRESERVATION OF
SOCIETY.
X1ll. ENDS are graduated as inferior and superior, conse­
quently, as more universal and perfect. The lowest and most
deeply natural end, which is also common to brute animals, is
the PRESERVATION OF SELF: a superior end is the PRESERVATION
OF SELF FOR THE SAKE OF SOCIETY. such as the country, etc.;
superior to this, is the PRESERVATION OF SELF AND EARTHLY
SOCIETY FOR THE SAKE OF HJ,AVENLY SOCIETY, wherein the soul
exists as a member; and the supreme end, which is the end of
ends, or the most universal of all, is the GLORY OF THE DEITY.
SO likewise in all other cases in which ends are set tip as
being the ultimate ends, when, in themselves, they are inter­
mediate: for there is nothing- that does not suffer of being
elevated to higher ~egrees. Therefore, if we know not how
to institute the elevation suitably, and according to the nature
of the subject, it is vain to strive after the causes of things (I
E. A. K. 648-649).
4. Understanding and sensing, thinking and imagining.
willing and desiring, mutually correspond to each other, as the
power of a superior form to the power of an inferior form,­
as will be seen in the Treatise on Correspondences (Fibre
3°7).
 HIEROGLYPHIC KEY. APPENDIX. 199

5. All diseases of the body whatsoever, recognize some cor­

responding sickness in the animus, and, corresponding to this,
an affection or change of state in the mind. But although
they correspond, they are not therefore to be denominated in
the same way; as neither are diseases themselves. They are
called DISEASES in the body; SICKNESSES and PASSIONS in the
animus; CHANGES and PERVERSE STATES in the mind; GUILT in
the soul. The PAIN which is in the b09Y is called ANXIETY
in the animus, EVIL CONSCIENCE in the mind, HELL in the soul.
BILIOUS FEVERS in the body, are ANGER, FURY, RESENTMENT
in the animus, BURNING HATRED in the mind. The one also
excites the other. PARALYSIS in the body corresponds to
FOOLISHNESS in the animus, and to FLUCTUATION OF THE WILL,
and lack of the power of determination in the mind. So also
in the other diseases. But there is no way of setting forth the
correspondences of all the diseases until the nature of each
has been explored. Respecting correspondences and their ap­
plication the reader will see marvels in the Transactio!1 on this
subject (Fibre 378).
6. It is possible to submit the ideas of the mind to calcula­
tion, whence arises a universal mathesis; but nothing of cer­
tainty can be deduced from this, unless there be some cer­
tainty first laid down and acknowledge, from which the equa­
tions shall have their commencement. I would wish also to
set forth one or two attempts,-indeed, I have ascertained the
possibility of the undertaking. But many rules must first be
premised, data set forth, and truths linked together, before
I can attack this task. For this reason I dismiss the attempt,
and in place of it, wish first to set forth a KEY TO NATURAL
A"'D SPIRITUAL ARCANA BY WAY OF CORRESPONDE.NCES AND
r:EPRESENTATIONS which shall lead us more largely and cer­
tainly into hidden truths,-a doctrine, on which, seeing that it
has hitherto been unknown to the world, I ought to dwell at
so'ne length (Ration. P sychol. 567.)
7. (By investigating from causes to effects, etc., first in
analytical, and then in synthetic order) truths, into which, as
their essential determination, so many simpler truths enter, are
200 PSYCHOLOGICAL TRACTS.

brought forth as analytical forms. There is a like mode and

a like ratio' of proceeding in the investigation . of truths, as
in the determining of forms. Thotigh one truth be in the in­
ferior sphere, and,the other in the superior i and though one
be a physical or natural truth, another a moral truth, and a
third a spiritual truth, yet they mutually correspond to ea'ch
other, with a difference solely of perfection,-aswilI oe seen
in the Doctrine of Correspondences. Therefore, since the one
truth is in the superior sphere, and the other in -the inferior,
the same significative formulas do not apply to them i bul they
ascend to superior nature (Senses 63 I) . " .
8. As the atmosphere~ act upon the' animal.'microcosm;' so
supreme celestial forms act upon the" soul; and not only celes­
tial forms, of which the soul is a part, but also spiritual forms,
in which our soul is and' lives. By correspondence and
analogy, we'-can learn from the one about the other (Senses­
(8 4) . <' , .' I , rf

9. As the blood is continually making the cirCle 'bf its life

. . . and as the veins solicitously gather up its .whol'e coq:>ore1al
part, and the lymphatics its whole spirituous part, which they
return·to it, and then refresh with new'chyle, a'nd thus resto're
it to being a pure and fresh blood; and as the kidneys con~
stantly purge it of its defiled parts, and restore the pure parts
to the blood; so likewise man; who, when living in the blood,
lives both in the body and in the spirit,' must undergo 'the
same fortunes in the general lot i and, if he is to be regener:"
ated, he will daily perform like operations. Such is the per­
petual symbolical representation of spiritual life that exists in
corporeal life; and also the perpetual typical representation"
of the soul in the body. This is what is called Searching th'e
heart and the reins,~\vhich is a thing purely divine. . or
\1

10. The reader \\rill see these symboIical representations,

and also the typical, set forth' 'in the Doctrine of ~eprese~ta­
tions and Correspondences together with things of utmost
marVel that are to be met with everywhere in nature,~I wiII
not say in the animate body alone i things which so ,correspond
to supreme and spiritual things, that you wbuld ';swear that
 HIEROGLYPHIC KEY. APPENDIX. 201

the physical world is merely symbolic of the- spiritual world;

and so much so, that, if you wirt express in physical terms,
and in words prescribed by our speech, any natural truth
whatsoever, and merely convert the terms into the correspond­
ing spiritual terms, then, instead of a physical truth or pre­
cept, will come forth a spiritual truth or a theological dogma,-'­
although no mortal would have predicted that anything of
the kind could arise by a bare literal transposition; inasmuch
a~ the one precept, considered separately from the other,
seems to have absolutely no relation to it. I intend to com­
municate a number of examples of such correspondences, to­
gether with a vocabulary, from which the reader may obtain
the terms of spiritual things that are to be substituted in place
of physical things. A like symbolism is perpetually present in
the animate body. I speak of it here merely to point out what
is meant spiritually by sCMching the reins (Anim. 'Kingdom
293 and Note u).
11. The fires of the body are the PLEASURES of the senses.
The fires of the animus are CUPIDITlES' whose name is legion.
The fires of the mind are AMTlITIONS and desires 'Of ends which
converge to and terminate in the love of self as in their ulti­
mate centrf. On the part of the body these heats are exdtative
potencies, which, operating in the rational· 'mind, extinguish
that holy fire and purely spiritual altar. Light still remains,~
\"arm on the part ,of the body, but cold.on the part of the. soul
and superior ·mind.. J • '

12. That rational sight is represented in ocular sight,­

and likewise light and its heat,-will be confirmed in the Doc­
trine of Representations. So true is it, that, by means of com­
parisons, we may arrive at some knowledge of things that are
above the sphere of our mind. For without ideas insinuated
and brought in by means of the external senses, we can never
grasp things that are above [such], ide~s; for they must be
attached, as it were, to some sensual idea, that they may fall
within the understanding (A. K. 463 and note f).
13. It is said that the celestial paradise is opened, and that
whatever is in it is shadowed in the terrestrial paradise:
202 PSYCHOLOGICAL TRACTS.

consequently that the one is represented in the other; for here

comes a correspondence which is such that by natural and
moral truths, by means of the transpositions only of the ex­
pressions that signify natural things, we are introduced into
spiritual truths, and the reverse; and thus as it were, from one
paradise into the other. For the sake of elucidation, let one
or two examples suffice:
LIGHT REVEALS THE QUALITY OF ITS OBJECT, BUT THE QUAl.­
ITY OF THE OBJECT APPEARS ACCORDING TO THE STATE OF THE
LIGHT; WHEREFORE' THE OBJECT IS NOT ALWAYS SUCH AS IT
APPEARS,-as in the case of beauties, if viewed in various lights.
Now if for light we take intelligence, the quality of whose ob­
ject is the truth of a thing,-since intelligence is universally
allowed to be spiritual light,-this conclusion follows:
INTELLIGENCE DISCOVERS THE TRUTH OF A THING; RUT TIlE
TRUTH OF A THING APPEARS ACCORDING TO THE STATE OF THE
n~TELLIGE~CE; WHEREFORE THAT IS NOT ALWAYS TRUE WHICH

IS SUPPOSED TO BE TRUE. In like manner if, instead of i!1tel­

ligence, wisdom be called into the correspondence, the object
of which is good, it then follows:
\VISOOl\I MANIFESTS THE GOODNESS [OF A THING] ; BUT THE
G(~DNESS OF A THING APPEARS ACCORDING TO THE STATE OF

THE WISOOllf; WHEREFORE THAT IS NOT ALWAYS GOOD WHICII

IS DELIEVED TO BE GOOD. *
To take yet another example, for corresponden<;es of this sort
are infinite in nu:nber, yea, there are correspondences of all
things:
THERE CAN- BE NO HARMONY FLOWING FROM THE UNION OF
NATUR.'\L ENTITIES, \VITIIOUT A PRINCIPLE OF HARMONY FROM
A UNION IN SUPERIOR NATURE, WUICH CONJOINS SINGLE
THINGS UNIVERSALLY, AND THE UNIVERSE SINGULARLY. Now
if in place of harmony we put concord, in place of union, love,
and in place of natural entities, human minds, then the follow­
ing truth springs from the proposition:

"'These ~hree propositions are quoted by the author from HIERO­

GI.YPHIC KEY, 48.
 H-lEROGLYPHIC KEY. APPENDIX. 20 3

THERE CAN BE NO CONCORD FLOWING FROM THE LOVE 01'

HUMAN MINDS, WITHOUT A PRINCIPLE OF CONCORD IN A SU-
PERIOR LOVE, WHICH CONSOCIATES SINGLE MINDS UNIVERSALLY
AND THEIR UNIVERSAL SOCIETY SINGULARLY. Or if, in place
of harmony, we put satisfaction (fa.ustitas) or happiness; and
in place of union, love, as before, but souls instead of minds,
then the following canon results:
THERE CAN BE NO HAPPINESS FLOWING FROM THE MUTUAL
LOVE BETWEEN SOULS, WITHOUT A PRINCIPLE OF l.OVE II\'
HEAVEN, OR IN GOD HIMSELF, WHICH UNITES SINGLE SOULS
UNIVERSALLY AND THE. UNIVERSAL SOCIETY OF SOULS SINGU-
LARLY.* But if instead of this love we take another, it will
instantly appear what kind of union thence results; for as the
quality of the love is, such is the union. From these and an
infinity of other examples. it is evident in what manner it is
allowed to pass from the terrestrial paradise into the celestial,
and to be instructed from the one concerning the goodnesses
....nd truths of the other. But from propositions not true, 'I"esult
falsities, and then we are not introduced into paradises (W or-
ship Gild Love of God, 55s.)
14. There is nothing in universal nature that does not de-
rive its form. and thus a species of body, from a certain soul;
and this is the case with the subjects not only of the ani l1al
kingdom, but also of the vegetable. The souls of these latter
are uses, designed by heaven itself as ends; in conformity with
which uses, they are generated and grow; for effects are only
uses unfolded and let out into the gyre of nature. But in our
minds, uses are called ends, because they are intended by us
and thus are living. According therefore to the number of
ends, such is the number of the parts of the soul's intuition,
each of which, in order to become uses in effect, must put on
a kind of body. For unless ends, like souls, are let into the
g-yre of nature by a clothing of body, they cannot be set forth
as uses and represented actually. This, then, is the reason
why nothing ever exists in nature that does not in a type rep-

*Quoted irom HIEROGLYPIIIC KEY, 37.

 PSYCHOLOGICAL TRACTS.

resent its origin or soul; and as this origin is from heaven,

for· all uses are ends designed by heaven, therefore,-granting
the order first induced, that is, most perfect order,-things
natural and things celestial must of necessity agree with each
other; and indeed in such way, that from the one we may be
allowed to view the other. For if we put away natural things,
and in their place transcribe celestial and spiritual things, con­
gruous truths result. -This may be seen confirmed by the'two
examples given above, [no. 13] to which may here be added
a third, namely:,·' . .
THE SUN IS THE FOUNTAIN OF ALL LIGHT AND HEAT IN HIS
\VORLD;. NOR IS HE THE CAUSE OF SHADE AND COLD; BUT SHADE
IS THE PRIVATION OF HIS LIGHT, AND COLD IS THE PRIVATION
OF HIS HEAT. THE SUN IS NEVER DEPRIVED OF LIGHT AND
HEAT) BUTH IS TERRESTRIAL OBJECTS,-IN THAT THEY CAN­
KOT RE PENETRATED BY HIS LIGHT AND HEAT,-AND ALSO THE
DrRECTION OF HIS'RAYS, THAT PRODUCE THIS EFFECT; WHENCE
I,J'.RKNESS 'AND COLD,By a change in the form of expression.
these words read in the spiritual sense:
GOD IS THE FOUNTAIN OF ALL INTELLIGENCE AND LOVE IN.
HIS HEAVENS,' NOR ISHETHE CAUSE OF UNW~~M AND ENMITY;
HUT UNWISDOM IS THE PRIVATION OF HIS ,INTELLIGENCE. AND
.... -
FJ>:MHY IS THE PRIVNl'ION OF HIS LOVE.
- -- . ---
GoD IS NEVER DEPRIVED
OF 'INTELLIGENCE ''''ND LOVE, BUT IT IS HUMAN_MINDS WHISH
DO NOT SUFFER THEMSELVES TO BE RULED BY THE LIGHT OF HIS
INTELLIGENCE AKD,THE RAYS OF HIS LOVE,-AND ALSO THE DE­
TERMINNI'IONS OF HIS RAYS, THAT IS, OF TRUTHS AND GOOD­
NESSES-THAT PRODUCE THIS EFFECT; HENCE ALL UNWISDOM
AND HATFED.*, (Wo'rshipand Love of God, 6Sg.).
-,--, Id~

*Quote~ from f1IF.R,lXjLYPHIC KEY, 45.

 INDEX OF CORRESPONDENCES.
[NoTE.-This is Swcdenborg's Index, but we have illcluded
references to the APP'e1ldix Ott p. seq. 195.]
A.
Act, make, effect, produce, create,
beget [68].
Action, motion, operation, 2.
[Actions, forces, potencies, force
of forces, life, Ap. 3].
Affect badly, pervert, condemn,
31 .
Affection, modification, thotlght,
imagination, sensation, 55.
Affec~ioll of animus, love, 31,
[Affections of mind, perverse
states, guilt, diseases, si~kness,
Ap. 5].
Affections (Grateful), sentiments,
bright color, 61.
Affections (Ungrateful), dark
colors, hypotheses, 61.
Affirmative, positive, lovely, 55.
Age (Adult), time of noonday, 66.
Age of childhood, morning time,
morning, 66.
Age (Declining or senile), time
of twilight, 66.
Age (Obscure, in womb), night-
time, night, 66.
Ambiguous, obscure, unpleasant
[or evil], 63.
[Ambition, elation, swelling, emi-
nent ambition, Ap. 3]. 'I
Ambition, pride, swelling, expan-
sion, heat [68].
[Ambitions, cupidities, pleasures,
Ap. II].
Analytically, analogically, propor-
tionately, rationally, 61.
Angels, atmosphere, animus, 28.
20S
In it
Angels, human understandings,
secondary lights, 52.
Angels, stars, flames, fires, spirits
(68).
Angels (Evil), false understand-
ings, fatuous lights, 52.
Anger, fury, zeill, just grief, f!re,
wrath, tempest' [68]:/' I,,,,
, . 11'"
[Anger, fury, J~~entl~~Ht, ~~tre~I,
bilious fevers, Ai>. 5T. '.' ,
Animus, angels, atmosphere, 28.
[Animus, body, mind, soul, Ap.
, Jll' .,lr·!) l' It 'F
3)· • . ,
[Animus, heroic action; self-
preservation, Ap. 3).
[Anxiety, Paitl) ..
Appears, is thought, is believed,
[faith is had in], 49, [Ap. 13).
[Artery, vessel of' purer blood,
medullary or simple nerve fibre,
Ap.3].
Atmosphere, angeis, animus; 28.
Aura, rational mind, [Divine]
spirit, .28.
[Avarice, cupidity, repres!1ntation
of possibilities of world, Ap. 3].
B.
Beautiful, shapely, perfection of
form, happy [in spirit, 68].
Beauty, delight, joy, happiness.
heaven, 31.
Beget, create, act, make, effect,
produce, [68).
[Beginning, Principle.]
Believed (Is), faith is had in,
206 PSYCHOLOGICAL TRACTS.
is thought, appears, 49, [Ap.
13].
Benevolence, faculty, grace, 7.
Besmear, [paint], counterfeit the
appearance of truth, dissemble,
6I.
[Bilious, Fe1."cYs].
Bitter or evil, doubtful, cloudy.
63·
Blackness, falsity, 57.
Blame. crime, sin, vice, failing,
blemish, [68].
Blemish, failing, blame, crime,
sin, vice, [68].
[Blood (Red), purer blood, spirit­
uous fluid, Ap. 3].
[Body, animus, mind, soul, Ap. 3.]
c.
Cause, principle, origin, reason.
soul, [68].
Celerity, determination of action
in respect to degrees and mo­
ments. succession of things, IS.
Celerity, time, eternity, [68].
[Change of state, Diseases.]
Clear, evident, pleasant or good,
[68].
Clear. pure, sacred, holy, [68].
Goudy, doubtful, bitter, or evil,
63.
Cold, dread. fear. constriction,
compression, (68].
[Cold, enmity, Ap. 14].
Cold light, truth without good,
[68].
Color, opinion, will, SS.
Colorings, conjectures, opinions,
58.
Colors (Bright), sentiments,
grateful affections, 61.
Colors (Dark), hypotheses, un­
grateful affections, 61.
Compression, constriction, fear,
dread, cold, [68].
Conatus, force, 2.
Conatus, will, providence, 2.
Concord, unanimity, love, har­
mony, happiness, 35, 37a, 40 ,
[Ap. 13].
Condemn, have evil effect on, per­
vert, 31.
Conjectures, opinions, colorings,
58.
Conjoin, consociate, unite, 35,
[Ap. 13].
[Conscience, Pain, Laughter].
Consociate, conjoin, unite, 35,
[Ap.13].
Constriction, compression, fear,
dread, cold, [68].
[Contentment, Laughter J.
Contrariety, hostility, enmity,
hatred, [68].
Course of nature, fate, provi­
dence, fortune, [68].
Course of nature, of human life.
of life of human race, 28.
Create, beget, act, make, effect,
produce, [68].
Crime, blame, sin, vice, failing,
blemish, [68].
[Cupidity, Ab'aria, pleasllre,
7JCllery] .
[Cupidities, Pleasures].
D.
Damn, have evil effect on, per­
vert, 3I.
Darkness, ignorance of truth, stu­
pidity, insanity, 46.
Dawn, understanding first shin­
ing forth, 66.
Day, noonday, complete under­
standing, mature judgment, 66.
Degree, celerity, succession, IS.
Delight, beauty, joy, happiness,
heaven, 31.
[Desire, End].
 HIEROGLYPHIC KEY. INDEX OF CORRESPONDENCES.
Destroy, extinguish, slay, spirit­
ually kill. 3 I.
Determination of action in respect
to degrees and moments, celer­
ity. succession of things, IS.
Difection, intention, Divine dis­
position, IS.
Discord, disharmony, hatred, 35.
[Diseases, sicknesses, passions,
perverse states of mind, guilt,
Ap.S]·
Disharmony, discord, hatred, 35.
Disharmony, evil, 31.
Disjoin, dissociate, separate, 35.
Disposition (Divine), direction,
intention, IS.
Dissemble, counterfeit the ap­
pearance of truth, besmear,
paint, 61.
Dissociate, disjoin, separate, 35.
[Do, Make].
Dogmas, precepts, rules, laws,
[68].
Doubtful, cloudy, bitter or evil,
63·
Doubting, hope, fluctuation [68].
Dread, fear, cold, constriction,
compression, [68].
E.
Effect, end, end of ends, 7.
Effect, produce, make, act, create,
beget, [68].
Effect, (Have evil, on), pervert,
condemn, 31.
Effecting, (Principle of), intui­
tion of an end, love of salvation,
which is the end of creation, 7.
[Elation, Pride].
End, end of ends, effect, 7.
End, (Intuition of an), principle
of effecting, love of our salva­
tion, 7.
Ends. loves, objects, 46.
[Ends (Intuition of), representa­
207
tion of universe, sensation, im­
agination, thought, Ap. 3].
[Ends (Representation of, in
preservation of sel f), pleasure,
cupidity, desire of future end,
Ap.3].
[Enmity, cold, Ap. 14].
Enmity, hate, hostility, contrar­
iety, opposition, [68].
Ens ration is, nothing, SS.
[Enticement, Cupidity].
Equilibrium, equity, justice, or-
der, [68, cf. Il].
Equilibrium, moderating reason.
the true exercise of liberty, 11.
Equity, equilibrium, justjce, or­
der, [68].
Eternity, time, celerity, [68].
Evident, clear, pleasant or good,
63.
Evil, disharmony, 31.
Evil, false, imperfect, SS.
[Evil, Ambiguous, Bitter].
Expansion, swelling, pride, ambi­
tion, heat, [68].
Extinguish, slay, destroy, spirit­
ually kill, 31.
Eye, rational mind, 58.
F.
Faculty, benevolence, grace, 7.
Failing, blemish, blame, crime,
sin, vice, [68].
Faith (To have, in), believe,
think, appear, 49.
False, evil, imperfect, SS.
Falsity, blackness, 58.
Fate, providence, fortune, course
of nature, [68].
Fear, dread, constriction, com­
pression, cold, [68].
[Fevers (Bilious), anger, fury.
resentment, burning hatred, Ap.
5]·
[Fibre, Muscle].
208 PSYCHOLOmCAL TRACTS.

Fire, wrath, .tempest, anger, fury, Grief (Just), zeal, fury, anger,
zeal, just grid, [68]. tempest, fire, wrath, [68].
Fires" flames, stars, angels, spirits, Grows, increases, C6.
[68]. [Guilt, Diseases].
Flames, fires, stars, angels, spirits,
[68]. H.
Fluctuation, hope, doubting, [68) .. Happy in spirit, beautiful, shapely,
[Fluctuation, of will paralysis,' perfection of form, [68].
foolishness, Ap. 5]. Happiness, joy, heaven, delight,
[Foolishness, Fluctuatioll]. beauty, 31.
Force and conatus, 2., [Happiness, H ar11101lY J.
Force of inertia, sluggishness, 18. Harmony, concord, unaninJity,
[Forces, actions, potencies; force love, 35, 37a, 40, [Ap..I3J.
, of (orces, Ap. 3). , Harmony (True), highest gpod,
Force (Passive), indifference, 18. 31.
Forces (Active), life, intelligence, Hate, discord, disl;armony, 35.
28. Hate, opposition, enmity, hostility,
Form (Perfection of), shapely, contrariety, [68].
beautiful, happy in spirit, [68). Heat, ambition, pride, ~\\'elljng,
Fortune, fate, providence, course expansion, [68].
of nature, [68]. [:Heat, love, Ap. 14].
Fury, anger" zeal, just grief, Heaven" happiness, joy, delight,
tempest, fire, wrath, [68]. beauty, 31.
[Fury, anger, resentment, bilious [HeavC1J, \\orld, Ap. 14].
fevers, burning. hatred, Ap. 5]. [Heaven, love, nature, Ap·. 13].
[Hell, pain, anxiety, evil con­
G. rscienc~,. Ap. 5].).
Genuine, true, 52.
Hell, unhappiness" undelight, sad­
[Gladness, Laughter].
ness, un shapeliness, 31.
Glory, honor, splendor, [68J.
[Heroic actions, virtue of al1l­
[Glory of Deity, PreFr,:atioll].
mus, preservation of self, Ap.
GO(~ ,. or Divine, mind, rational

3]. .~
mind, nature, 2.
Holy, sacred, pure, c1ean,[68].
G~d"~,~oul, sun, 2$, I [(f, A5, .Ap.
Honor, glory, splendor, [68].
14]. "" 1
Hope, doubting, fluctuation, [68]
Good and pl~as,\nt, .evident, c1~ar"
Hostility, contrariety, enmity,
63·~' .J
Good,. perfect, true,. 55; hate, [68J. .
[Good, Truth, Sweet.]. I,
Hypotheses, cOl1je~tures, dark
Good (Highest), true harmony, calors,. ungrateful affections, 61.
31.
I.
Goodness of a thing, truth of a
thing, quality of an object, 49. Idea (Perceptible), visible image,
Grace. benevolence, faculty, 7.. 55·
Gravity, indeterminatior, I~. Ideas, reasons, objects, [68).
 HIE.'.WGLYPHIC KEY.
Ignorance, obscure understand­
ing, unwisdom, shade, 43, 46.
Ignorance of truth, darkness, in­
sanity, [stupidity], 46.
Image (visible), perceptible ideas,
55.
I magination, sensation, thought,
modification, affection, SS.
[I maginations, sensations, thought,
representation of universe, in­
tuition of ends, Ap. 3).
Tmperfect, false, evil, SS.
Impure, profane, turbulent, un­
clear, (68).
Inaction, rest, 18.
Tnclinations, phenomena, testi­
monies of love, 23.
I ncreases, grows, 66.
Indetermination, gravity, 18.
Indifference, passive force, I?
Inertia (Force of), sluggishness.
18.
r
Insanity stupidity). ignorance of
truth, darkness, 46.
Intelligence, life, active forces,
2~.
I ntelliget,lce, light, wisdom, 28,
46, [Ap. 13, 14)·
[Intelligence. Truth).
Intention, direction, Divine dis­
position, 15.
[Tntuition, El/d).
].
] oy, happiness, heaven, delight,
beallty. 31.
Judgment (:Mature), complete
understanding', noonday, 63.
Justice, equity. e<juilibrium, order,
l(),\l.
K.
Kill (Spiritually), extinguish, de­
stroy, slay, 31.
:\1 an, world, human society, I I.
q
INDEX OF CORRESPONDEl\CES. 209
L.
[Laughter, gladness, contentment,
good conscience, Ap. 3).
Law, natural necessity, 40.
Laws, rules, precepts, dogmas,
[68].
Liberty (True exercise of),
equilibrium, moderating reason,
It.
[Li fe, actions, potencies. force of
forces, Ap. 3].
Life, intelligence, active forces,
28.
Life (Course of human), of life
of human race, of nature, 28.
Light. intelligence, \\'isd011l, 28,
46, [Ap. 13, 14].
Light (Cold), truth without good,
et.
[6f\, Ap. Il].
Lights (Fatuous), false under­
standing-so evil angels, 52.
Lights (Secondary), I hU11lan un­
derstandings, angels. 52.
LO\'e, affection [of ani11lus). 31.
LO\'e, concord, unanimity, har­
mony, 35, 37:1, 40.
fT_o\·e. heat. Ap. 14].
[Love, nature, heaven, Ap. 13].
Lo\'e of our salvation. intuition
of an end, principle of effect­
ing, 7.
Love (Testimonies of), inclina­
tions, phenomena, 23.
[Love (A pnrer), representation
of self in preservation of one's
own kind, venery, enticement,
cupidity. Ap. 3].
1.o\·ely, positive, affirmati\'e. 55.
LO\'es, ends, objects, 46.
M.
:\Iake, act, effect, produce, create.
beget, [68].

210 PSYCHOLOGICAL TRACTS.
Manifest, serene, sweet or good,
63·
[Mind, animus, body, soul, Ap.
3].
[Mind (Perverse states of), dis­
eases, sicknesses of animus,
guilt, Ap. 5].
Mind (Rational), eye, 58.
Mind (Rational), aura, [Divine]
spirit, 28.
l\'lind (Rational), Divine mind,
God, nature, 2.
[Minds (Human), souls, natural
entities, 37a, Ap. 13].
Modification, sensation, imagina­
tion, thought, affection, 55.
Moments, celerity, succession, 15.
Morning, morning time, age of
childhood, 66.
Motion, action, operation, 2.
rMuscle, fleshy motor fibre, white
motor fibre, nervous motor
fibre, Ap. 3].
N.
[Natural entities, human minds,
souls, 37a, Ap. 13].
Nature, God, rational mind, 2.
[Nature. love, heaven, Ap. 13].
Nature (Course of), fate, provi­
dence, fortune, [68].
Nature (Course of), of human
life, of life of human race, 28.
Necessity (Natmal), law, 40.
Negative, privati\'e, un lovely, 55.
[Nerve, Artery].
[Nerve (!\fotor), Muscle].
Night, night time, obscure age in
womb,66.
Noonday (Time of), adult age,
66.
[Noonday, complete understand­
ing, complete judgment, 66].
Nothing, ens rationis, SS.
O.
Object, thing, 49, [Ap. 13].
Object (Quality of an), truth of
a thing, goodness of a thing, 49,
[Ap. 13].
Objects, ends, loves, 46, [Ap. 13].
Objects, ideas, reasons, [68].
[Objects (Terrestrial), human
minds, Ap. 14].
Obscure, ambiguous, unpleasant
or evil, 63.
Old or declining age, time of twi­
light, 66.
Operation, motion, action, 2.
Opinion, color, will, 55.
[Opinions, colorings, conjectures,
58].
Opposition, hate, enmity, hostil­
ity, contrarkty, [68].
Order, equity, justice, equilibrium,
[68].
Origin, p,:ineiple, cause, soul, rea­
son, [68].
P.
[Pain, anxiety, evil conscience,
hell, Ap. 5].
Paint, besmear, counterfeit the
appe, rance of truth, dissemble,
61.
[Paralysis, foolishness, fluctua­
tion of will, Ap. 5].
[Passion. Diseases].
Passive force, indifference, 18.
Pellucidity, truth, whiteness,
transparency, sS.
Perfect, true, good, 55.
Perfection of form, shapely,
beautiful, happy [in spirit] [68].
Pervert, have evil effect on, con­
demn, 31,
Phenomena, inclinations, testi­
monies of love, 23.
Pleasant [or good], evident, clear,
63·
 HIFJWGL YPHIC KEY. INDEX OF CORRESPONDENCES.
[Pleasures, cupidity, desire of
future end, representation of
ends in preservation of self,
Ap. 3].
[Pleasures, cupidities, ambitions,
Ap. II].
Positive, affirmative, lovely, SS.
[Possibilities of world, Avarice].
[Potencies, ActiOlIS].
Precepts, rules, dogmas, laws,
[68J.
[Preservation of self, preserva­
tion of self for sake of society,
preservation of self for sake of
heavenly society, glory of
Deity, Ap. 3).
[Preservation of self, Heroic ac­
tion, pleasure, ~'enery).
Pride, ambition, swelling, expan­
sion, heat, [68].
[Pride, elation, swelling of ani­
mus, ambition, eminent ambi­
tion, Ap. 3].
Principle, cause, soul, reason.
origin, [68).
[Princip,le of effecting, Effecting].
Privative, negative, unlovely, SS.
Produce, effect, make, act, create,
beget, [68].
Profane, impure, turbulent, un­
clear, [68).
Proportionately, rationally, [ana­
lytically, analogically]. 6r.
Pr<:>vidence, fate, fortune, course
of nature, [68).
Providence, will, conatus,. 2.
Pure, clear, sacred, holy, [68).
Q.
Quality of an object, truth of a
thing, goodness of a thing, 49,
fAp. 13).
R.
Rationally, proportionally, [ana­
lytically, analogically], 61.
2 11
Rationis (Ens), nothing, SS.
Reason, cause, principle, origin,
soul, [68).
Reason (Moderating), rational
balance, equilibrium, true exer­
cise of liberty, 11.
Reasons, ideas, objects, [68].
[Representation of possibilities
of world, Avarice].
[Representation of self, VeneryJ.
[Representation of universe,
EndsJ.
[Resentment, Anger).
Rest, inaction, 18.
Rules, laws, precepts, dogmas,
[68].
s.
Sacred, holy, pure, clear, [68).
Sadness, unhappiness, hell, un­
delight, deformity, 31.
Sensation, imagina.tion, thought.
modification, affection, SS.
[Sensations, imagination, thought,
representation of the universe.
intuition of ends, Ap. 31.
Sentiments, bright colors, grate­
ful affections, 61.
Separate, disjoin, dissociate, 35.
Serene, manifest, sweet or good,
[6RJ.
Shade, ignorance, ohscure under­
standing, unWISOom, 43, 46,
[Ap. I4J.
Shade of twilight, obscure under­
standing, 66.
Shapely, perfection of form,
beautiful, happy in spirit, [68].
[S:cknesses Diseases l.
Sin, vice, crime, blame, failing.
blemish, [68].
Slay [destroy]. extinguish, spirit­
ually kill, 3r.
Sluggishness, force of inertia, 18.
212 PSYCHOLOGICAL TRACTS.
Society . (Human), man, the
world, 11.
[Soul, body, animus, mind, Ap. 3].
Soul, cause, principle, reason,ori­
gin, [68).
Soul, sun, God, 28, [C/. 45, Ap.
I4).
[Souls, natural entItles, human
minds, 37a, Ap. 1'3).
Spirit [Divine], rational mind,
aura, 28.
Spirits, angels, fires, stars, flames,
[68].
[Spirituous fluid, Blood).
[Splendor, Glory, honer, 68].'
Stars, flames, fires, angels, spirits,
[68).
[State. Diseases].
Stupidity, insanity, ignorance of
truth, darkness, 46.
Succession of things, celerity,
determination of action in re­
spect to degrees and moments,
IS·
Sun, soul, God, 28, [Cf. 45, Ap.
14] .
Sweet or good, manifest, serene,
63.
Swelling, expansion, pride, am­
bition, heat, [68).
[Swelling of animus, pride, ela­
tion, ambition, eminent ambi­
tion, Ap. 3).
T.
Tempest, anger, fury, zeal, just
grief, fire, wrath, [68].
Thing, object, 49, [Ap.' 13).
Thing (Truth of a), goodness of
a thing, quality of an object, 49,
[Ap.I3)·
Thought, sensation, imagination,
modification, affection, 55.
Thought (£s), is believed, [faith
is had in], appears, 49, [Ap.
13].
Time, celerity, succession of
things, IS.
Time, eternity, celerity, [68),
Time of morning, age of child­
hood, 66.
Time of night, obscure age 111
womb,66.
Time of noon, adult age, 66.
Time of twilight, declining age,
old age, 66.
[Transparency, whiteness, intel­
ligence in truth, 58].
True, genuine, 52.
True, good, perfect, 55.
Truth, intelligence in truth, white·
ness, pellucidity, transparency,
58.
Truth without good, cold light,
[68, Cl. Ap. I1]. .
Truth of a thing, goodness of
a thing, quality of an object, 49,
[Ap. 13].
Truth, quality, [goodness], 49.
Truth (Counterfeit the ·appear­
ance of), dissemble, besmear,
[paint], 61.
Turbulent, unclear, impu~e, pro,·
fane, [68].
Twilight shade, ,obscure under­
standing, 66.
Twilight (Time of), declining
age, senility, 66.
u.
Unanimity, concord, harmony,
love, 35.
Unclear, 'turbulent,lmpure, pro­
fane, [68).
Undelight, unhappiness, hell, sad·
ness, un shapeliness, 31.
Understanding (Complete), ma­
ture judgment, day, midday, 65.
 HIEROGLYPHIC KEY. INDEX OF CORRESPONDENCES.
Understanding first shining forth,
dawn, 66.
Understanding (Obscure), ignor­
ance, twilight shade, 43, 69.
Understandings (False), evil
angels, fatuous lights, 52.
Understandings (Human), angels,
secondary lights, 52.
Unhappiness, undelight, sadness,
hell, unshapeliness, 3I.
Unite, consociate, conjoin, 35,
[Ap. 13].
Unlovely, privative, negative, SS.
Unpleasant* or evil, ambiguous,
ohscure, ambiguous, 63.
Unshapeliness, undelight, sadness,
unhappiness, hell, 3I.
Unwisdol1J, ignorance, shade, 46.
[Ap. 14].
v.
Velocity, degree, succession, IS.
[Venery, enticement, cupidity, a
pnrer love, representation of
oncself in preservation of one's
own kind, and the same for the
sake of more universal ends,
Ap·3].
Vice, sin, blame, crime, failing,
hlemish, [68].
{Virtue, Heroic actio/I].
213
w.
Whiteness, intelligence in truth,
truth, 58.
Will, conatus, providence, 2.
Will, opinion, color, SS.
[Will (Fluctuation of), foolish­
ness, paralysis, Ap. 5].
'Wisdom, intelligence, light, 28,
46, [Ap. 13].
[World, heaven, Ap. 14].
\lVorld, man, human society, I I.
[Worldly and corporeal ends, ter­
restrial objects, love of body
and world, 46].
\lVrath, fire, tempest, anger, fury.
zeal, just grief, [68].
z.
Zeal, just grief, anger, fury,
tel11pest, fire, wrath, [68].
"'In the 1'1'15. this is entered
alJlOC1ll11ll (pleasant), ambiguum,
obscurulIl, ambiguuIJI,-which
scems to be a mistake; for t"he
immediately following entry is,
A mbiguulll, obscurulJl, illamoellum.
See the note to n. 63.
CORR~PONDENC~
AND

REPRESENTATIONS

 ~ , , , I' I •

'COB,RESPONDENCES AND ··RE~B,ESENTATioNS.

" I

,';1 [IN,TRODUCTION.*J "

The sp'ii-ii 'speaks' of natui"al things spiritually, and the' nat­

ural man of spi'ri"tual things naturally; for. in .order 'that' the
natural man may understand spiritual mat'ters, the' spirit is
wont to speak naturally of things divine. The spirit under­
stands the speech that expresses ~spiritual things naturally; but
it is the more greatly affected, in the degree that we more per­
fectly abstract our"thoughts from 'material ·affairs. To speak
p,l!rely ,spiritually is flot,human ;"nor to think purely spiritually;
for, the'lie.is alwaysaI;1admixtlire of somethi:pg naturaLor cor­
~Jr' • : ,~f_. I ~ ;"fUf\- ( .... ( l

*n0l) P". IS? 'oJ tQe ¥~., is, a, .pas-, .Ma,lebranchj:: and I the Script.ures
srig~ I 'inH'odlfct~~y' fO,1 the ~resent' (see' p. 242 below), all under the
lext which latter is contained on p. ) heading 'TYPE, REPRES~N"fATION',
20T".{'"J'hig passage' f.811ows after,} HARMONY, CORRESPONDENCE. 'The
certain quotations ~ horn Plato, I passage reads as follows:
_\!' .. _.r . [C:·~~.1 ) '.n).
.
'.'
'REFLECTIONS.
-r(~.1 _
.
I~ j

. 'I
rrJ ; ... ~l -71;., '!l' 1' . . :'C )Hl ",If ( t \ ' j 'J ·"'r
:.. It>
j, d .... ,

,~; 0 [I ],.,.~[ :n;e : su~e~ior Jif~ consists in a r~presentati~n which .in-,

l
eludes many tli1l1gs SImultaneously. 2. AngelIc speech Itself consists
in representation. 3. This is the reason why almost all things are rep­
re~ented by,j\{iages')and th'e like. 4. The life of ()ur' :·id[ll· tonsist . in
th~ represelltMion of all the things that are In- our body. - ~S. ::..A..- like'
tYl!le of represeota.tion exists in our rational l1ilind1.-fofJltLlou·ght ,~rstj
comes forth under a species of representation, before we utter j.!l_in
sPC;lEch, 6. We ,m,\y. rep~e~e~~ to ollr~elves s~myltaneousl)', ~,~ i9fi~1~tllde
0f things which w,e);,apI1Qtspeak out in an hopr, ' . I'" I I
2, rI]. In God. is a representation of all things that are il1 the
npivtqe,; ;~?~ ):'I~ rePf.~sente~1 all and single things in H,llTIself before
the foundation of the world, and all came into being, according to
thi;~~p;~sel;t~tio~. .~. Things th~t are not in His direct reprcsentati~n
a~~..not among ,the parts of His heaven; but they are either castigated,
or) reduc.ed, or. rejected. J. Like the things in the body that are not'
l111der the intnition of our soul. 4. But these things are infinite; nor
("an th matter be represented by anyone unless by abstraction,-for it
is infinite.
21 7
218 PSYCHOLOGICAL TRACTS.

poreal, clinging to the spiritual. Hence it is clear that angelic

speech is a purely spiritual speech, which is not expressed by
words by means of the tongue, or, if expressed, is not under­
stood.
From ignorance of the signification of spiritual words, which
are so many occult qualities or which involve the universals
of natural words, arise those hosts of controversies and those
sinister interpretations which are especially in evidence in the
interpretation of Sacred Scripture.

[I.]
HARMONIC CORRESPONDENCE.

"God saw that they were good J1 (Gen. i, 4, 10, 12, 18, 21,
25), that is, were perfect or well perfected,· for He had fore­
seen that they would be good, nor could it be otherwise, be­
cause it is God who created and made them, and from Him
there is nothing but what is good.
"The liquid and the water" (Gen. i, 6, 8, 14). The liquid
or fluid is air or atmosphere. That heaven is called an atmo­
sphere, is confinned by 2 Esdras vi, 4,* and Genesis vii, 11, 19.+
Also, that water is the ether above the air, which may be com­
pared with water by reason of its watery color and also of its
fluidity.
"Let us make man after an image like to ourselves" (Gen.
i, 26, 27), namely, after our likeness, in order that man may
be lord of the earth and excell all creatures in intelligence and
wisdom.
"He created and made" (Gen. ii, 3, 4.). Creating is from
nothing; making is from that which is created.

*"In the beginning, when the
earth was made, before the bor­
ders of the world stood or ever the
winds blew ... or ever the
heights of the air were lifted up;
before the measures of the firma­
ment were named or ever the
chimneys in Sion were hot."
t"In the six hundredth year of
Noah's life ... were all the foun­
tains of the great deep broken up,
and the windows of heaven were
opened. . . . And the waters pre­
vailed exceedingly upon the earth,
and all the highest mountains
which were under the whole
heaven were covered."
 CORRESPONDENCES AND REPRESENTATIONS. 219

"He formed man from the dust" (Gen. i, 7, and iii, 19*);
that is, his body from the mineral kingdom.
"They shaIl coalesce into one flesh" (Gen. ii, 24); that IS,
they are to be united carnally and corporeaIly.
"Thy brother's blood complaineth unto me by voice from the
earth" (Gen. iv, IO),-for the soul. This is spoken entirely
naturaIly. Others render it "bloods." "Thou shalt not eat the
flesh with the blood of his soul" (Gen. ix, 4).
Nature. for the corporeal life (Gen. vii, 4, 23).t
Seed, for posterity (Gen. ix, 9; xiii, IS, 16).
"To all eternity," for the duration of the world (Gen. ix,
12:1:). This is spoken spirituaIly.
uJehovah," for His angel (Gen. xvi, 7, 10, 13; xviii, 2, 3, 13;
Exod. iii, 2, 6).
Perpetuity and everlasting,-when yet time is finite (Gen.
.. 7, 8**) .
XVll,
To seek an oracle of Jova (Gen. xv, 22*t), for "unto
Jehovah."
An angel is also caIled God, very frequently (Exod. iii;
Jud. ii, I; Gen. xviii, 1,2; xxi, 17; xxxii, 24, 29, 30).
Moses is called the God of Aaron (Exod. iv, 16; vii, 2).
"The angel of Jova appeared unto him in a flame of fire
out of the midst of a bush, which bush, as Moses saw, was
burning with fire, and yet was not consumed" (Exod. iii, 2, 3).

*"Out of the ground wast thou
taken; for dust thou art and unto
dust shalt thou return. Gen. jji,
19).
t"And I will cause it to rain
upon the earth forty days and
forty nights; and the whole na­
ture of things (A. V. every living
substance) that I have made," etc.
(vers. 4.)
"In seven days from now I will
. . . I w ill give . . . for an ever­
send rain upon the earth . . . and
starice) that I have made, I will
bring to an end. . . . Thus when
the whole order (natura) of
men," etc. (vers. 23).
:l:The bow in the clouds is "the
covenant between me and you
... to all eternity."
**"1 will make a covenant ...
to perpetuity ... that this land
lasting possession."

that whole order (lIalura) of *tA. V. "She went to enquire

things (A. V. every living sub- of the Lord."
220 PSYCH@LOG1CAL TRACTS. ~':"".,

The name orGad: "I shall be who I shallIJe"\'(,Exod. iit, 13,

(4). I,.' ! .)\ "
Upon the tabernacle (Num: iX,'1S, 16*)." "i, .",,'
"Java is a warlike man," that is, the angel who, -in the text,
called himself Java, is a'man of war·CEx!xv, 3)'.. "Thou, 0
J ova, with that right hand hast most- powerfully got glory for
thyself; with that right haNd' thou 'hast oppressed the' enemy"
(Exod. xv, 6, 7, 12). r ..... !" .,..
"With the loosing of thy wrath thou 1]:ast consumeol .them as
stubble" (vel's. '7r "~ .: ,', , .
J .: . ; ; , ' • 'i '1 " ;' •. '

Spirit for wind (Gen. ii:7-; vi, 17.: vii, 1'5,2;2'; Ex,"xv, 8,'10;
2 Sam. xxii, 16t). . -- , ., . .-' ' . J
"I shall hold ·t>he- people as a kingclom of priests'" (Ex: xix,
6). t; ..

"God descended in fire, with thunder, 'clangor, and.the sound

of a trumpet" (Ex. xix, 16, 17, 18). "In fire and" a .cloud-"
(Ex. xl, 34-38). , ,
''lInder the feet of God was the likeness of a work. of
sapphire and fhe appearance of a clear heaven" (Ex. ~xiv, 10),
"The splendor of Java was like in aspect unto burning fire"
Cv, 17; Lev. ix, 23', 24)· "
"And.,thou shalt put in the breastpla.te o{,judgment;(l'or in
the urim and thumim, clMity and iHtegritw or· 'wisdoJTI and'in­
telligence (Ex., xxviii, 30: Lev. viii, 8).;" . ,';'; -;1
That the face of ?\10ses shone, so that he covered himself
wit!l avail (Exod. xxxiv,' 29-35). . '" . ';' " ,
U f'-I'} 1. JI~t J • [. (I ,. ;)J~
.r', f
*"The cloud 'covered the tabe~­
• •• ' " t ';-,- \ 1
hvttlg hreath ... all whlcn drew
nacle ... and at even there I was living breath in. their no~t\ils:"
upon the tabernacle as it were the etc. (vii, 17, 22) .. "With the blast
appearance of fire." (flatus) or' .thy nostrils' ail 'the
tGod "breathed into his nos­ waters were I;eaped u.P,' ... Thou
trils the vital spirit" (Gen. ii, '7). didst ,~hlow . ~it~< '. ,thy breath
Hr will send upon the earth a (spiritus) and they were covered
Rood of waters whereby all bodies
with the sea" iEx. xv, 8,22). "At
under heaven which draw living
breath (spiritus) ," etc. (vi, 17). the blast and breath of his nos­
And there went in unto Noah "of trils the depths' of th'e' sea were
3.11 bodies that were endowed with uncovered" (2 Sam. x~ii, t6}.
 CORRESPONDENCES AND. 'REPRESENTATIONS. 221

~oh'e t:sacred lamp' of G0d perpetually shining (Lev. XXIV,

I-S)'.::;'ri ,r I I J

"He that eateth blood, him .will I take away from ,the num­
be~ of. his: pe-ople; fov the soul of a breathing creature is in the
blood, which I give to you upon the: altar to make supplication
for your souls; for by blood shall supplication be made for
a soul" (I.Hivl xY-ii,. 10, I'l, 1:4; Deut: xii, 2'3,' 24).
:The Sabb(fl·th is a, type of per,fect creati'olil'; it came ,therefore,
every seventh day.' The flood came in the 6o'lSt year; Christ.
without douht~ in the'600Ist year. For/the. flood was a con­
flict with the human race; Christ a. conflict with the. Je",.ish
nation;; then was the true Sa:bbath. rIn the 'seventh yeaT'they
were to make no sowing or pruning (Lev. xxv, 1-5); and in
the fiftieth year,' or .after' 7' ti'l:es7,c<!me the jubilee, (ibid.
8-14)\ The've?'y land is' said ta have ,its Sabbath, when the
Jews'are cast out therefrom (Lev. xxvi, 34, 35,43).
"Java enlighten yOLl with his countenance. and lift up his
l'ountenance upon you" (N,ul11. vi, 25, 26).
".-\nd I will' take of thy,:spirit, and will put it upon them:'
(1'\l:1m. xi, 17) ; for the Divine effica<eious force; for it Was the
spirit of prophecy (ver.s. 25, 26, 29).
The/oracle ofclarit,y (N'um. xxvii, 21*).
"I set before you this day both life and good, and death and
evil" (Deut. xxx, IS). He set before them life and death, hap­
piliessand unhappiness (vers. 18). "God is your li-fe and
length of years" (vers. 20) .
. "I take away mycountenance from ,them because of the great
wickedness.that' has tie'en dOlie" (Deut. xxxi, 18).
"'God"who- 'rideth upon .the heavens for thy help, and is in
his ethereal pinnacle. The house of, God standeth forever, and
u'nderneathare the everlasting arms" (Deut. xxxiii. 26, 27).
'l1h'at a "~oothsayer or prophet was called of old a seer (I
Sam. ix, 9, 11).
"Thou art my light, 0 J ehovah, who clltteth asunder. the

"*"<1\nd he shall stand before rite of. CLAR~T¥, an ,oracle of

Eleazer the priest, who shall en­ Jova."
. I .•• J ' .
quire for him according to the
222 PSYCHOI.OGICAL TRACTS,

darkness" (2 Sam. xxii, 29). "The splendor of Jova filled

the house" [the tabernacle]. "God who hath appointed to
dwell in darkness" (I Kings viii, 11, 12),
How God came to Elias: first in a wind, then in an earth­
quake, afterwards in fire, and then in a voice (I Kings xix,
1 I, 12, 13).
When his eyes were opened [Elisha's servant] beheld that
the mountain was full of horsemen, and that Elisha was sur­
rounded' with chariots of fire (2 Kings vi, 17).
"God seeth the strivings of all thoughts" (I Chron. xxviii,
9) ; that is, he seeth wills.
"The peoples strive after vanities,"-they will them (Ps.
ii, 1).
"Those that love thy name" (Ps. v, 11; viii, I).
"Thou hast set thy majesty in the heavens" (Ps. viii, I).
"With thee is the fountain of life, and in thy light shall we
see light" (Ps. xxxvi, 9).
"Thou God, who are clothed with light as with a garment;
who stretchest out the heavens like a curtain" (Ps. civ, 2),
"Thou layest the beams of thy courts in the waters, and using
a chariot of clouds, thou walkest as with wings" (vers. 3).
"Thou lrakest thee messengers of spirits, ministers of flaming
tii'e" (vers. 4). "Thou sendest forth thy spirit, they are re­
created,"-[spirit], that is, the wind (vers. 30).
"The name of Jehovah shall be praised, it shall be com­
mended" (Ps. cxiii, I, 2, 3).
"God who dwelleth on high shall see the low places: he that
dwelleth in the heavens shall see the earth" (Ps. cxiii, 6).
"God seeth the things that are in darkness, because light
dwelleth with him" (Dan. ii, 22),
"I baptize you with water, but he shall baptize you with the
holy spirit and with fire" (Matt. iii, 11). In the baptism of
JeSllS. the holy spirit [was seen 1 under the appearance of a
dove (vers. 16).
"The people that sat in darkness saw great light, and to
them that remained in the region of the land' of night, light is
sprung up" (l\Iatt. iv, 16).
 CORRESPONDENCES AND REPRESENTATIONS. 223

"Wisdom is the splendor of eternal light, and the unspotted

mirror of the action of God, and the image of his goodness"
(Wisdom of Solomon vii, 26).
"Many shall lie down with Abraham, Isaac and J acob in the
heavenly kingdom, while the sons of the kingdom shalI be
cast out into lowest darknesses, where shall be weeping and
gnashing of teeth" (Matt. viii, 11, 12). "Let the dead bury
their dead" (vers. 22).
"Then I perceived that wisdo:n is more excellent than folIy,
as far as light excelleth darkness" (EccIesiastes ii, 13). "The
fool walketh in darkness" (vers. 14).
"The righteous shall shine forth as the sun, in the kingdom
of the Father" (Matt. xiii, 43).
"The countenance of the angel was like lightning, and his
raiment white as snow" (Matt. xxviii, 3).
"Though your sins be as scarlet they shalI be whiter than
snow; though they be like crimson, they shall be brighter than
wool" (Is. i, 18).
The spirit descended upon the apostles under the appearance
of a wind and a fiery tongue (Acts ii, 2, 3, 4).
John said, "I have baptized you with water, but he shall
baptize' yOll with the holy spirit" (Mark i, 8).
"The light of the moon* shalI be as the light of the sun,
and the light of the sun shall be sevenfold" (Is. xxx, 26).
"The sun shalI no more give thee light by day; but Jehovah
shalI be unto thee an everlasting light, and thy God for beauty"
(deroril (Is Ix. 19).
"Because of their crimes I have withdrawn my countenance
from that city" (Jer. xxxiii,S).
"Mine anger and my bile is poured forth upon the in­
hLlbitants of Jerusalem" (Jer. xlii, 18; xliv, 6; Lament, ii, 4:
iv, 11; Ezek. v, 13; vi, 12; vii,8; ix, 8; xx, 8, 21; xxx, 15).
"The Lord hath trodden in the wine press, the virgin
daughter Judah" (Lament. i, IS).
An age, for ten YCMS, being seven generations (Epistle
of Jeremiah i, 2).

*The l\IS. has Jehovae, (of ]ehovah).

224 PSYCHOLOGICAL TRACTS.

Soul for life (Luke xii, 19,20).

Men of Light (Luke xvi, 8). ,;, '" -, -, rr,-'

"In the beginning was the Word, and the W 6rd :was -\vith

God and was God" (John i, I). "In him 'was life and the life
was the light of men" (John i, 4). "And the light shineth in
the darkness" (v. 5)" ,I, 'l :" .' • ' n .
~hrist spake of the temple as the temple .(l)f his: body"O.oh.p
ii, 19, 20~ 21; 2 Cor. vi, 16). 1\ t I,,) ~: I ) ..

, To be born again of water and the sp,irit (John iii! 3 5, 7).

That when light 'came into the 'world .they loved rMhe the
darkness (John iii, I9L <darkness stands'Tor evil deeQs,,(v.eFs.
20). A i l , · , _ '. ':"l. ;" l;J.'-, "7u:'
Concerning the living water of. which Christ spake' wj,ththe
Samaritan woman (John iv, a; 13; 14). '" -, - of,: ..,[' l
"Until he bring me forth to' the light ,and I sec'his !justice"
(-lVlic:'vii.; 9). - I; 1 I ~', !"
That water signifies the spirit.irJ John vii;.38, 39,: as follows:
"He that hath faith in me, out of his belly -'shall flow rivers
of everlasting water; but he said this of the spirit which they
that believe in him should receive." . ; Cl ;-.1' ' : 1
"I -am the light of the'world ; he that followeth r11e shall not
walk in darkness,·but sh-all have the light'of''1ife'' (Johfl"yiii,
12). . .r', , rI I '.

"As long as' I an'lin the' world' I lam the light of-the <\vorld"
(John,ix,;5;~ii,3S,36,46)-. ,:." ,'rp'ol,'
"That they which see not-might see; and that they whidh see
might be made blind" (John ix, 39) ; this; is explained in verse
41.* '1 '

That they are called gods, unto whom the word of God came
(J ohn x, 34, 35)·' '. . 'o( ':.:' ll' 1

"Thou persuadest thyself that t~ou ar,t.~,.guide of the I;>lind.

a light of them which. are in darl,mess" (Rom. ii, 19) .. , I
" "He hath g:iven them the spirit of slumber, "eyes thqt they
should not see, and ears that .they should not hea~'; (~om. xi,
8,. la). ';' ' -:.; I
I f " · ..
*"1£ ye were blind, ye would see; therefore your sin remain­
have no sin; but now ye say, We eth."
.,
 CORRESPONDENCES AND REPRESENTATIONS. 225

"The night is gone, the day is at hand; let us therefore lay

aside the works of darkness, and put on the arms of light"
(Roms. xiii, 12).
"If strangers have partaken of their spiritual things, they
ought in turn to administer unto them in carnal things" (Roms.
xv, 27).
"What is the foolishness of God, the same is wiser than
men; and what is the weakness of God, the same is stronger
than men" (I Cor. i, 25).
"The animal man receiveth not the things which are of the
Divine Spirit, for to him they are foolishness; therefore neither
can he know them; for they must be examined spiritually. But
the spiritual man exploreth all things, yet is himself explored
by no man" (I Cor. ii, 14, IS). "The spirit searcheth all
things, yea the most deep things of God" (vers. IQ).
"1 could not address you as spiritual, but as carnal men"
(I Cor. iii, I).
" Ye have been washed and been made holy and just, by the
spirit of our God" (I Cor. vi, I I).
"If we have sown spiritual things, is it a great thing if we
shall reap your human things" (I Cor. ix, I I) ?
"Soothsayings shall be abolished, and tongues shaH cease,
and knowledge shall be blotted out" (I Cor. xiii, 8).
["If the ministry of death engraved in stone letters] was
yet of so great splendor that the Israelites could not look upon
the countenance of IVloses because of the splendor of his coun-
tenance which was to pass away, shall not the ministry of the
spirit be greater, being conjoined with splendor" (2 Cor. iii,
7, 8)? "For even that which was splendid was not splendid
when compared with the 'splendor that excelleth" (ibid. verso
10, rr). .
"Lest the clearness of the glorious gospel of Christ who is
the image of the invisible God should shine unto them" (2 Cor.
iv, 4).
"God who commanded the light to shine out of darkness, he
it is who hath shined in our hearts for the clearness of the
knowledge of the glory of God in the person of Jesus Christ"
(2 Cor. iV t 6).
IS
226 PSYCHOLOGICAL TRACTS.

"But though our outward man perish, yet the inward man
is renewed day by day" (2 Cor. iv, 16). "Godly sorrow work­
eth correction of life for salvation not to be repented of, but
worldly sorrow begetteth death" (2 Cor. vii, ra, II).
The new man and the old (Eph. iv, 22, 23, 24).
"Ye were sometime darkened, but now are ye light in the
Lord; carry yourselves as men of light; for the fruit of light is
in all goodness and righteousness and truth: a proving the
things which are acceptable unto God," etc. (Eph. v, 8, 9, ra,
11, seq.).
"Men ought to love their wives as their own bodies. He that
loveth his wife loveth himself. . . . We are members of
Christ's body, of his flesh and bones. For this cause shall a
man leave his father and mother and cleave to his wife, and
from those two shall be made one body. This is a great mys­
tery; I speak concerning Christ and the church" (Eph. v, 28
to end).
"\Vho hath made us meet to be partakers of the lot of the
saints in light" (Col. i, 12); "we being delivered from the
power of clarkness" (vel's. 13).
"Ye are all men of' light and day" (I Thes. v, 5). "We are
not of the night, nor of darkness. Therefore let us not sleep,
but le~ us watch" (vel's. 5, 6, ra).
"Greet with a holy kiss" (I Thes. v, 26).
"The Lord alone hath imlrortality, dwelling in light unap­
proachable; whom no man hath seen nor can see" (I Tim.
vi, 16).
"He preserved us by the washing of rebirth, and of the re­
newal of the Holy Spirit, which he poured on us abundantly
through Jesus Christ our preserver" (Tit. iii, 5, 6).
r"Every good gift] cometh down from the Father of lights,"
'\vith whom is no shadow of turning" (Jas. i, 17).
"V/ho hath called you out of darkness into his marvellous
light" (1 Pet. ii, 9).
"The hidden man of the mind" (1 Pet. iii, 4).
"For the Lord hath his eyes stretched unto the righteous,
and his ears unto their prayer: but the Lord hath his face in­
tent upon evil doers" (1 Pet. iii, 12).
 CORRESPONDENCES AND REPRESENTATIONS. 227

"We announce to you that God is light, and in him IS no

darkness" (I John i, 5, 6, 7; 2 John, 8,9,10, Il).
"To the evil is reserved the blackness of darkness forever"
(Jude, 13).
"Since Christ is the brightness of the glory of God, and the
express form of his substance," etc. (Heb. i, 3).
"Who useth angels for spirits, and for ministers a flame of
fire" (Heb. i, 7).
"There remaineth Sabbath rest for the Godly people, which
~hall enter into his rest" (Heb. iv, 9, 10, Il, and 2-9).
"For our God is a consuming fire" (Heb. xii, 29).
\Vhat is the difference between things spiritual and corporeal
(Gal. v, 16-24; also vi) ?*

[II.]
PARABOLICAL CORRESPONDENCE, ALLEGORICAL.t

That the godly are like a tree, but the ungodly like chaff,
etc. (Ps. i, 3, 4)·

*From this point on, the trans­ 244- 5. Chapter. . 7

lation varies the order of the MS. 246. Chapter.. . . . . . . . . . 12
with the object of emphasizing 247- 8. Harmony. Music.
the sequence of chapters as 249. Optics.
noted in HIEROGLYPHIC KEY n. 67, 250- 1. Fabulous Cor. 4
by rearranging intervening mat­ 252. Blank.
ters. The order of the para­ 253- 5. Plan of A. K.
graphs according to the MS. pages 256. Chapter.. . . . . . . . . . 8
is as follows: 257. Blank.
204 [Introduction.) 258-9. Chapter . .. . . . . . . . 13
205- 9. Harmonic Cor. . .... 260- 1. Blank.
210- 1. Blank. 262- 4. Plan of E. A. K.
212- 3. Chapters . . 9- 10 265. Plan of A. K.
214. Blank. 266. 'Blank.
215. Chapter...... .. .. . II
267. Chapter.. . . . . . . . . . 5
216- 9. Blank. 268- 9. Plan of E. A. K.
220. Parabolical Cor. .... 2
270. Chapter.. . . . . . . . . . 6

221. Blank.
271- 4. Index of Codex.
222- 8. Arithmetic.
275. Chapters. . 14- 15
22<)-34. Blank.
235-41. Typical Cor. 3 tThis word was added to the
242-3. Blank. title later.
228 PSYCHOLOGICAL TRACTS.

John speaks of the Messiah parabolically (Matt. iii, 12).

A cO~11parison respecting him who hears the sayings of
Christ, and him who does not hear them (Matt. vii, 24, seq.).
The parable of the sower (Matt. xiii, 3, seq.) ; the explana­
tion (vers. 19, seq.; Mark iv, 2, seq.).
A similitude respecting him who sowed evil plants among
the grain (Matt. xiii, 24-31) ; the explanation (vers. 37; Mark
iv, 26, seq.).
A similitude respecting the grain of mustard seed (Matt.
xiii, 31, 32; lvlark iv, 31).
A similitude respecting leaven (Matt. xiii, 33).
A similitude respecting the treasure in the field (ib., 44).
- - - respecting the pearls (ib., 45, 46).
- - - respecting the net (ib., 47, 48).
Concerning the authority given to Peter; whatsoever he
should bind in heaven; and the keys (Matt. xvi, 18, 19; xviii,
18) .
That the eye is to be plucked out, that man may enter
heaven with one eye, etc. (Matt. xviii, 8, 9).
A similitude respecting the debtors (Matt. xviii, 23, seq.).
The laborers in the vineyard (l\Jatt xx, I - 17).
Further concerning the vineyard (Matt. xxi, 33).
Invitation to the wedding OH att. xxii, I, seq.).
The Pharasees compared to a cup and platter (xxiii, 25) ;
and to sepulchres (vers. 27).
Concerning the servant when his master cometh (xxiv,
45-5 1 ).
Concerning the ten virgins (xxv, 1-13).
The talents (xxv, 14-31).
Concerning the sheep and goats (xxv, 31-46).
Similitude respecting the vineyard (Is. v, 2-12).
"Woe unto the'11 that draw wicked deeds with cords of van­
ity, and sins as it were with the ropes of a cart" (Is. v, 20).
He sent to the vinedressers his servants and sons, and they
slew them (Mark xii, 1-10).
On the beam and mote in the eye (Luke vi, 41, seq.).
On the good tree and its fruit (Luke vi, 43, seq.).
 CORRESPONDENCES AND REPRESENTATIONS. 22<)

On the house, its foundation, and the flood (Luke vi, 48,
4<))·
On the two debtors (Luke vii, 41-49) .
.on the sower, and the seed by the wayside, etc. (Luke viii,
5, seq.).
On the candle under a bushel (ib. vel's. 16).
On the man who fell among thieves (Luke x, 30, seq.).
On the fig tree that bore no fruit (Luke xiii, 6 seq.).
On the grain of mustard seed (Luke xiii, 14).
On the leaven (ib. vel's. 20, 2 I).
On the great feast (Luke xiv, 16, seq.).
On the lost sheep (Luke xv, 4, seq.).
On the loss of the piece of silver (Luke xv, 8, seq.) .
On the son who was lost, and who returned unto his father
(Luke xv, I I, seq.).
On the steward and the master of the house (Luke xvi,
I, seq.).
On the two servants, that they may not. serve one master
(ib. vel's. 13)·
On the rich man and Lazarus (Luke xvi, 19, seq.).
On the judge's widow (Luke xviii, 2, seq.) .
.on the Pharasee and the publican in the temple (Luke xviii,
IO,seq.).
On the talents (Luke xix, 12, seq. ).
On the vinedressers, that they beat the servants (Luke xx,
9, seq.).
On the sheep that follow the shepherd (John x. I, seq.).
That Christ is the vine, and God the husbandman (John xv.
I, seq.).
That Christ is the vine. and God the husbandman (John xv,
"Ye are God's husbandry, ye are God's building" (I Cor. iii,
9, 10, I I, 12).
[Hr] .
TYPIC\J. CORRESPONDENCE.

Day came from evening and morning. Day signifies the first
period or age. and not a day; for it came before the rise of the
sun; nor are Divine works bound by days. The evening is
23° PSYCHOLOGICAL TRACTS.

when the thing has not yet come to pass; that which is to be
created is in its obscure rudiments; as, for instance, man in the
ovum and womb. But the morning is the first, the infantile,
the childish and sportive age, or a period in its rise and first
begetting (Gen. i, S, 8, 12, 19,23,31).
The sacrifice of Noah which was made of all clean cattle
~"Gen. viii, 20) a type looking to the Messiah. Also that Cain
slew Abel, for which reason Cain became an exile; a type look­
ing to the Jews and the 1\1essiah. Not to mention many other
particulars in this history.
"Melchisedek, king of Solyma and priest of God most high,
brought forth bread and wine and pursued Abraham with
happy omens" (Gen. xiv, 18, (9) ; a type of the Messiah and
of the Eucharist; of the blood and body.
"He divided the heifer, the she goat and the ram in two, but
not the birds. A smoking blaze and a fiery torch passed be­
tween the pieces. Then God made a covenant with Abraha"n"
(Gen. xv, 9, 10, 17, (8) ; a type that God, who is represented
by the flame, is a witness between the two parts.
"Thou art God that seeth me. Here I have seen from be­
hind him, that seeth me;" that is, the handmaid, the mother of
1shmael (Gen. xvi, (3). Sight is attributed to God; and be­
hind, because he did not love her.
That circumcision is the sign of the covenant (Gen. xvii, I I,
14, 23, 24) ; a type looking to spiritual circumcision.
The sacrificing of 1saac: that he carried the wood (Gen.
xxii) ; looking to the l\Iessiah.
Jacob* admonished the:n that after putting away their
strange gods, they should be cleansed and should change their
g;mnents; he was about to build an altar to God (Gen. xxxv,
:!. 3)·
With rended clothes and with loins girded with sackcloth,
Jacob** bewails Joseph (Gen. xxxvii, 34).
"I will be gathered unto my people," that is, I will die (Gen.
xlix, 29).
"Draw not nigh hither, Moses; put off thy shoes from off

"The :MS. has Dcus (God). **The MS. has "Isaac:"

 CORRESPONDENCES AND REPRESENTATIONS. 231

thy feet, for the place whereon thou standest is holy ground"
(Ex. iii, 5).
A lamb was slain and the blood thrown upon the door posts;
this is certainly a type of the Messiah (Ex. xii, 4-14.21-28,43,
..f4) . They should not deny strangers from eating thereof;
they should not break a bone (vers. 46, 48; Num. ix, 12).
That they should sacrifice all firstborn things (xiii. 2, 12,
13). It is forbidden to eat leaven (xii, xiii) ; that is, to ab­
stain from sins.
Moses and others entered into feasts with God; a type look­
ing- to the eucharist (Ex. xviii, 12).
"Cleanse them, and see to it that they wash their garments"
(Ex. xix, 10, 14). They were to beware of going up into
mount Sinai; if anyone touches the mountain the punishment
will be death (vers. 12). They were to keep away from their
women (vers. 15). They were not to break through unto
Jehovah for the sake of seeing, lest they fall (vers. 21); nor
to try to come up (vers. 24).
In the decalogue He prohibits them from having "any like­
ness of any thing that exists;" because He is separate from na­
ture. According to the text: "Nor any figure of what is in
heaven" (ib. [xx, 4]).
That the altar is the monument to his name; there shall not
be hewn stones, nor steps (xx, 24, 25. 26).
That the servant was to be set free in the seventh year; and
that if he does not wish this, his ear is to be pierced and he
shall serve forever; a type looking to the present Christian
Church; also to the Jews who are perpetual servants (Ex. xxi,
1-7) .
They were not to be sold to a strange natiOl~,-of another
religion (vers. 8).
Their civil laws (Ex. xxi, xxii, xxiii) if they be all ex­
amined, are also types of the future church; as that oxen are
to be punished; that the sabbath must be celebrated; that the
firstborn shall belong to God (Ex. xxii, 29) ; and likewise the
firstborn of the oxen and sheep (vers. 30). Eat not flesh torn
in the field (vers. 31).
23 2 PSYCHOLOGICAL TRAITS.

Moses sprinkled the people with the blood of the covenant

(Ex. xxiv, 8; Lev. x, 18, 19,20; xvii, 10, 11, 14).
All things that are splendid, that brighten the eyes,-which
things are enumerated,-are to be used for making the ark
(Ex. xxv, 3-9, seq.).
Every structural part of the tabernacle wherein God was to
dwell, signifies something (Ex. xxvi, xxvii). Also Aaron's
garments (xxviii); and the urim and thumim (xxviii); the
shewbrearl and the victims,-how; these also are types (Ex.
xxix). The flesh of the ram to be eaten by Aaron; how (ib.).
The altar of incense, and the perpetual burning of incense
(xxx). They were to enter into the laver prior to the sacred
rites (xxx, 18, 19, 20, 21). The sweet smelling ointment
wherewith they were to anoint the tabernacle (vers. 24, seq.) ;
the priests were also to be anointed (vers. 3°,31,32,33) ; be­
sides that highly fragrant powder, the ingredients whereof are
enumerated (vers. 34, seq.). "Whosoever shall make such
powder to smell thereto for a sweet odor, shall be cut off from
the number of his people" (Ex. xxx, 39; xxxvii, xxxviii,
xxxix, xl).
Anger is attributed to God; and [it is said] that, by the
prayers of Moses, He suffered himself to change with respect
to the extirpation of the Jewish nation (Ex. xxxii, 10- I 5).
"No man shall see me and live; but thou shalt see me at the
back, so that the front part of me shall not be discerned" (Ex.
xxxiii, 20,23) ; that is, [he should see], the type, not God him­
self. That all the fat belongs to Jova (Lev. iii, 16, 17).
, If anyone shall be at fault through imprudence, a bull shall
be slain and its blood sprinkled (Lev. iv, 2,seq.) ; a type look­
ing to the Messiah, that his blood is an expiation for all sin:
see also Lev. v.
The manner of the sacrifice regards the Messiah (Lev. vii).
One who is affected with leprosy must be brought to the
priest (Lev. xiii and xiv) ; thus who is affected with sin.
"rThusJ shalt thou do unto them for their cleansing:
Sprinkle them with water of purification; let them shave their
whole body with a razor, and let them wash their garments,
and so be cleansed" (Num. viii, 7, 20, 21).
 CORRESPONDENCES AND REPRESENTATIONS. 233

He who forbeareth to keep the passover, the same shall be

cut off from the number of his people (Num. ix, 13); con­
cerning the church of the Messiah.
Moses shall look upon Jova without dark sayings and a
similitude (Num. xii, 8).
That God sware ; was angry (Deut. i, 35, etc.).
[Moses] describes the fire in the mount, and that it burned
even unto the midst of heaven, "while you heard the voice of
the words, but saw the appearance of no thing, except a voice'"
(Deut. iv, 12).
"Beware, therefore, lest ye make a likeness of any figured
thing" (vers. 16, 17, 18, 19) ; that is, that God cannot be ef­
iigied in any likeness.
"God is a consuming fire" (Deut. iv, 24).
God says that he will do many things that are human (Deut.
vii).
That "man doth not live by bread only, but also by all that
proceedeth out of the mouth of Jova" (Deut. viii, 3).
God foretells many worldly delights and undelights to the
Israelites if they be not obedient (Deut. xxxviii) ; all of which
are types of eternal delight and unde1ight.
The sun stood still in the valley of Gabaon,-for the earth
(Josh. x, 13).
"Jova heard from his palace, and received with his ears"
(2 Sam. xxii, 7).
The anger of God is described by way of type (2 Sam. xxii,
9- 18 ) .
God has open eyes (I Kings viii, 52).
That God sees, mocks, speaks in anger, is wrathful (Ps. ii,
4, 5)·
"Lift up thine hand, 0 Jova" (Ps. x, 12).
"Jova is in his sacred palace; having his throne in the
heavens, he beholds with' his eyes, he proves with his lights,
the race of men" (Ps. xi, 4; xviii, 7) ; "pursuing the impious
with hatred of mind" (vers. 5).
"An angry God, breathing smoke from his nostrils, darting
burning fire from his mouth, and burning with coals, he did
fly riding upon a cherub," etc. (Ps. xviii,. 8,9, 10, 11, 12).
234 PSYCHOLOGICAL TRACTS.

"A blast breathing from the nostrils of God" (Ps. xviii, IS).
"At the saying of Jova the heavens were made, and at the
breath of his mouth all the hosts of them" (Ps. xxxiii, 6).
"The thoughts of the mind of Jova endure for ages and ages"
(lb. 5). "He hath an intent eye" (vers. 18); an intent eye,
ear;, face (Ps. xxxiv, 16, 17).
"Plead [for me] 0 J ova; fight, take hold of shield and
buckler, arise for my help; draw out the spear, and go forth
troubling against them that trouble me" (Ps. xxxv, I, 2, 3).
"In the shadow of God's wings" (Ps. xxxvi, 7).
Jehovah promiseth long life; the possession of land, espe­
cially of the land of Canaan, etc.; in all which, are types of
eternity and heaven; for God, speaking naturally, understood
spiritually.
"Purge me with hyssop and I shall be clean, wash me and I
shall be whiter than snow" (Ps. Li, 7). "Renew a right spirit
in my bosom" (vers. 10). "Godly sacrifices are a broken spirit"
(vers. 17).
"Remember thy city which thou hast gotten ; the nation of
thine inheritance which thou hast redeemed; this mount Zion
wherein thou dwellest" (Ps. lxxiv, 2). "Why dost thou wholly
withdraw that hand, thy right hand, within thy bosom" (vers.
I!)? "When the heads of the whale were cut off, thou gavest
him for meat to the people of the woods" (vers. 14).
"Jehovah hath in his hand a cup full of turbid red wine.
He poureth it out therefrom, but so that all the impious in the
lands drink the dregs that are pressed out therefro'n" (Ps.
lxxv, 8).
"0 Thou that dwelleth between the cherubim, shine forth"
(Ps. lxxx, 1).
"God standeth in the godly congregation, judging in the
midst of the g'ods" (Ps. lxxxii, 1). "I call you all gods, and
sons of the i\-Iost High" (vers. 6).
"I am weary with desire of mind for the courts of Jehovah"
(Ps. lxxxiv, 2). "One day in thy courts is better than a thou­
sand" (vers. 10). "Jehovah is a sun and shield" (vers. 10).
"Who in the ether can be compared unto J ehovah" (Ps.
lxxxix, 6) ?
 CORRESPONDENCES AND REPRESENTATIONS. 235

"Jehovah shall protect thee under his wing, and under his
feathers shalt thou be safe; with the shield and buckler of
faith in him" (Ps. xci, 4).
"He that made the ears, shall he not hear? or he that formed
the eyes, shall he not discern" (Ps. xciv, 9) ?
"N"either is there any breath in their moutli;" that is, respira­
tion (Ps. cxxxv, 17).
"All my members, without the failure of one, were written
in thy book" (Ps. cxxxix, 16).
"\A'ho once and for all giveth his command l1o ents to the
earth: his sayings run very swiftly,"-spoken of Jehovah (Ps.
cxlvii, IS).
"0 God, give thine ear and hear, open thine eyes and look
upon our calamities" (Dan. ix, 18).
"God created man to immortality, and made him to be an
image of his own [nature]" ("Wisdom of Solomon ii. 22).
'Tie shall put on the breastplate of righteousness, and shall
clothe himself with the helmet of open judgment: he shall take
the invincible shield of holiness, and severe wrath shalI he
sharpen for a sword" (Wisdom of Solomon v, 18,19,20).
A description of man and his members, by way of type,­
given by SO~O'pon in Ecclesiastes xii, 2-8.
That they should have one wife only,-a type looking to the
rVfessiah and the Church (Matt. xix,S, 6, seq.).
That a woman anointed Christ with ointment, signified that
she did this to him when he was to be buried (Matt. xxvi, 12).
The institution of the Holy Supper; the bread and wine
(Matt. xxvi, 26-30).
"Of this fruit I will drink new with you in my Father's
kingdom" (vers. 29).
A description of God, how he appeared to Isaiah in a dream,
with seraphim (Is, vi, 1-9).
The council of the apostles decreed that they should abstain
from things strangled and from blood (Acts xv, 20, 29);
namely, because both were a type of the soul.
A certain woman poured ointment on Christ for the burial
(Mark xiv, 3-9).
 PSYCHOLOGICAL TRACTS.

The holy supper,-"this is my body, this is my blood" (Mark

xiv, 22,seq.).
"I will drink wine in the kingdo:n of God" (Mark xiv, 25).
"Are uncircumcised in heart" (Jer. ix, 26).
"The sin [of J udah 1 is written with a pen of iron and with
a point of diamorrd; it is engraved on the table of their heart,
and upon the horns of the altar" (Jer. xvii, I).
The destruction of Jerusalem, [compared] with the broken
vessel of a potter (J er. xix).
To eat in the kingdom of God (Luke xxii, 29, 30).
On the Divine bread which cometh down from the heavens;
and that Christ is the living bread (John vi, 3 2 , 33, 34, 35, 48­
52, and 53-59). Here he also speaks of his blood. That these
words are spirit and life (ib., 62, 63).
"Strangers uncircumcised in mind and body" (Ezek. xliv,
7,9)·
"A furious God" (1\'ahum. i, 1,6).
"If unci rcumcision preserveth the institutions of the law,
shall not his uncircu111cision be counted for circumcision"
(Rom. ii, 26)? "Kor is that circumcision, which is in the outer
flesh: but that is circumcision which is of the mind; in the
spirit, not in the letter" (ib., verso 28. 29; add. iii, 29).
"An open sepulchre is their throat, they have the poison of
asps upon their lips" ([{om. iii, 13).
"\Ve are bu riee! with him by baptism unto death, that like as
Christ \"as raised up from the dead in the glory of the Father,
so wc also shoule! walk in newness of life" (Roms. vi, 4).
"T f we have been planted together in the likeness of his death,
we shall be also in the likeness of his resurrection; knowing
this, that our old man is also crucified, that the body of sin
might be destroyed, that we should no longer serve sin"
(vers. 5. 6).
"Ye are redeemed fr0111 the law by the body of Christ"
(Rom. vii, 4).
"The law of the living spirit in Jesus Christ hath made me
free from the law of sin or of death" (Rom. viii, 2).
"For thy sake we are killed every day; we are accounted as
sheep for the slaughter" (Rom. viii, 35).
 CORRE~PONDENCES AND REPRESENTATIONS. 237

"I will lay in Sion a stumblingstone and rock of offence; and

if any man confide therein, it shall not be in vain" (Rom. IX,
33)·
"Christ is the end of the law for the righteousness of all
that believe" (Rom. X, 4).
"If the first fruits are holy, the mass also is holy; and if the
root is holy, therefore so also are the branches; and if some of
the branches are broken off, and thou, being a wild olive
tree, art engrafted upon them and art made partaker of the
root and fatness of the olive tree" (Rom. xi, 16, 17, 18, 23,
24)·
"I beseech you that you present your bodies a living sacri­
fice, holy, acceptable unto God, who is your rational service"
(Rom. xii, I).
"Thou shalt heap burning coals upon his head" (Rom. xii,
20).
"Know ye not that ye are the temple of God, and that the
spirit of God dwelleth in you" (I Cor. iii, 16, 17; vi, 19) ?
"Purge out the old leaven that ye may be a new mass as ye
are unleavened" (I Cor. v, 7). "And even Christ is sacrificed
a passover for us" (ib., verso 7). "Therefore let us keep the
feast, not with old leaven, nor with the leaven of wickedness
and malice, but with the unleavened breads of sincerity and
truth" (vers. 8).
"Know ye not that your bodies are the members of Christ?"
(I Cor. vi, IS; xii, 12, 14, 27).
"The unbelieving husband is sanctified by the wife, and like­
wise the unbelieving wife is sanctified by the husband" (I Cor.
vii, 14).
"All our fathers were under the cloud, and all passed
through the sea, and all were baptized in the name of Moses
in the cloud and the sea, and all used the same spiritual food,
and all did drink the same spiritual drink: for they drank of
the spiritual rock that followed them, and that rock was
Christ" (I Cor. x, 1-4).
"The cup of praisings in which we speak praises, is it not
the communion of the blood of Christ? The bread which we
break. is it not the communion of the body of Christ? for we,
 PSYCHOLOGICAI::'TRACTS.

being many, are one bread, one body; for we are all partakers
of that one bread" (r Cor. x, 16, 17). "Ye cannot drink both
the cup of the Lord and the cup of devils; ye cannot partake
of the Lord's table and of that of devils" (vers. 21).
, "The head of every man is Christ; the head of the woman
is the man; the head of Christ is God; every man, praying or
prophesying, having his head covered, defileth his head" (r
Cor. xi, 3, 4). "A man ought not to uncover his head, foras­
much as he is the image and glory of God; but the wo:nan is
the glory of the man" (r Cor. xi, 7, 8).
The sacred words of the Supper: "Taking bread and giving
thanks, he break it, and said, Take, eat, this is my body which
will be broken for you; this do in remembrance of me. Like­
wise also the cup,-it is the Lew covenant by my blood" (r
Cor. xi, 23-29).
"Now we see through a glass darkly; but then face to face"
(r Cor. xiii, 12).
"As we have borne the image of the earthy, we shall also
bear the image of the heavenly" (r Cor. xv, 49).
"Greet ye one another with a holy kiss" (rCor. xvi, 20,
etc.) .
"To the latter of whom we are the deadly odor unto death;
to the former the living odor unto life" (2 Cor. ii, r6).
"It is plain that ye are the epistle of Christ administered by
us, written not with ink, but with the spirit of the living God;
not in tables of stone, but in the fleshy tables of the mind"
(2 Cor. iii, 3).
"Not as Moses, who put a vail over his countenance lest the
Israelites should behold the end of a thing that ,"vas to perish.
But they were possessed of blind minds; for even unto this day
the vail remaineth in the reading of the Old Testament; nor
is it revealed to them that this vail is done away with in Christ;
but even unto this day, when Moses is read, their minds are
covered with avail; but when return is made unto the Lord,
the vaii is uncovered" (2 Cor. iii, r3, 14, IS, 16). "But we all
with uncovered face, looking upon the splendor of the Lord,
are transfigured into the same image with a splendor to be
 CORRESPONDENCES AND REPRESENTATIONS. 239

n'ade everlasting, as it were, by the spirit of the Lord" (2 Cor.

iii, 18).
"Ye are the temple of God" (2 Cor. vi, 16*).
"Always bearing about in the body the slaying of the Lord
Jesus, that the life also of Jesus might be represented in our
body; for we who live, are always delivered unto death for
the sake of Jesus; that the li fe also of Jesus might be repre­
sented in our mortal flesh. Therefore in us worketh death,
but in you life" (2 Cor. iv, ra, 11, 12).
"The weapons of our warfare are not carnal, but mighty
through God for the pulling down of strongholds" (2 Cor. x,
4).
"Satan himself is transformed into an angel of light" (2
Cor. xi, 14). Light is represented with righteousness (vers.
IS, and elsewhere).
"The gospel of uncircumcision is accredited to me" (Gal. ii,
7). "The gospel of circumcision" (ib.).
That Abraham's sons by Agar and Sarah are the tw~
covenants, and signify the covenant in Sinai and that in Jerusa­
lem (Gal. iv, 22, 23, 24, 25, 26, seq.).
"They who are Christ's have crucified the flesh with its.lusts
and cupidities" (Gal. v, 23).
"He who soweth to his flesh, shall of the flesh reap destruc­
tion; but he who soweth with the spirit, shall in the spirit reap
life eternal" (Gal. vi, 8).
"They are built upon the foundation of the apostles and
prophets; Jesus Christ himself being the head of the corner,
whereby all the building, compact together, groweth into a
holy temple in the Lord; in whom ye also are builded together
for a habitation of God by the Divine breath" (Ephes. ii, 20,
21, 22).
"For the building of the body of Christ" (Ephes. iv, 12,
IS, 16).

*The Latin is Nos dei templum reading of Castellio, whose words

sflmus; to these words the author are Quae Dl!'i templo cum deastr·is
afterwards prefixed the word cOllvenientiaf' Vos mim viventis
quae. This appears to be a mis- Dei templum estis.
 PSYCHOLOGICAL TRACTS.

That the husband is compared to Christ and the wife to the

Church (Ephes. v, 28 to end).
"Their names are in the book of life" (Philip. iv, 3).
"Christ is the head of the body, the church" (Col. i, 18).
"Let no man condemn you by reason of food or drink, or
of the observance of feasts, or of the new moon, or of the
Sabbath, which are shadows of things to come, and the body
of which is Christ" (Col. ii, 16, 17).
"A bishop ought to be the husband of one wife" (I Tim. iii,
2, 12).
"Christ is the living stone, disallowed by men but chosen
of God and very precious" (1 Pet. ii, 4, 6, 7). "Ye also, as
living stones, are built up a Divine house, a holy priesthood
for the working of divine sacrifices" (ib., verso 5).
A comparison of baptism with Noah in the ark (I Pet. iii,
20, 21), "By a like form does baptism now preserve us, which
is not the taking away of the filth of the flesh, but the testifica­
tion of a good conscience to God by the resurrection of Christ"
(vers.21).
"Feed the flock of Christ" (I Pet. v, 2, 3).
"Greet ye one another with a holy kiss" (I Pet. v, 14).
"That there are three which bear witness in heaven, the
Father, the Word, and the Holy Spirit; and these three are
one. Likewise there are three which bear witness on earth,
the spirit, the water, and the blood, which three are one" (I
John v, 6, 7, 8).
"Christ sat down at· the right hand of majesty on high"
(Heb. i, 3).
"Christ is the Apostle and Highpriest" (Heb. iii, 2; iv, 14,
J 5, and v, J -fin.). "Thou art a priest forever after the order
of ?l'1elchisedek" (vers. 6, 10; vii).
"Entering within the inner screen whither the forerunner
for us hath entered, even Jesus, made a high priest forever
after the order of Melchisedek" (Heb. vi, 19, 29).
That the tabernacle, veil, sacrarium, blood, the yearly en­
trance into the inmost sacrarium, as Christ enters into heaven.
and this by his blood, etc., [are all types] ; see Heb. ix.
 CORRESPONDENCES AND REPRESENTATIONS. 241

"The law having a shadow of good things to come, and not

the very representation of things" (Heb. x, I).
That Christ is the sacrifice, the offering, the victim, the ex­
piation (Heb. x,S, seq.).
The heavenly Jerusalem (Heb. xii, 22).
"We have an altar from which they who serve the tabernacle
have no authority to take food. For as for those sacrificial
beasts whose blood is brought into the sacrarium by the high
priest, their bodies are burned without the camp. Therefore
Jesus, that he might cleanse the people with his own blood, re­
ceived the punishment without the gate. Therefore, let us go
forth unto him without the camp bearing his reproach. We
have here no enduring city, but we seek one to co·ne. By him,
therefore, let us make unceasing sacrifice of praise to God"
(Heb. xiii, IO-I5).
"To him that overcometh will I give to eat of the living tree
which is in the midst of the Divine fruit garden" (Rev. ii, 7;
xxii, 14).
"To him that overcometh will I give to. eat of the hidden
manna" (Rev. ii, 17).
"I will not blot his name out of the book of life" (Rev. iii,
5) .
"Him that overcometh will I make a pillar in the temple of
my God, which shall go no more out; and I will write upon
him the name of my God, and the name of the city of my
God, the New Jerusalem which cometh down out of heaven
from my God" (Rev. iii, 12).
"To him that overcometh will I grant to sit with me in my
throne, even as I also overcame and am set down with my
Father in his throne" (Rev. iii, 21). Heaven is represented
\' Rev. 'IV, 2, 3, 4 ) :*
*"A throne was set in heaven, throne were four and twenty
and one sat on the fhrone. And
seats; and upon the seats I saw
he that sat was to look upon like
a jasper and a sardine stone; and four and twenty elders sitting and
there was a rainbow round about clothed in white raiment; and
the throne, in sight like unto a.n they had on their heads crowns
emerald. And around about the of gold."
16
 PSYCHOLOGICAL TRACTS.

On .the book of life and its seals, etc. (Rev. v).

Hell is represented by a pool of fire (Rev. xx, 14, IS; xxi,
8).
The New Jerusalem coming down out of heaven (Rev. xxi).
"In her is' no temple, for God is the temple thereof; the city
has no need of the sun, nor of the moon, for the splendor of
God enlighteneth her, and the lamb is the light thereof" (ib.,
22, 23). "No night there,"-perpetual light (vers. 24, 25; add
xxii,S)·
"I am the root and offspring of David, and the bright and
morning star. And the spirit and the bride say, Come. And
let him that heareth, say, Come. And let him that is athirst
come. And whosoever will, let him take the water of life
freely" (Rev. xxii, 16, 17).
Water for gentile (Ps. cxliv, 7).

* * * *
[At the end of this chapter the at,thor enters the title of the
following work]:
"The Symbolic 'World formed in the universality of em­
blems, explained, set forth, and illustrated by the erudition and
sentiments of sacred and profane writers. By Phil. Pinicellus.
Fa\. 2 vol. Colon., 1695."

[IlIa.]
[The following passages qi.lOted by the author on p. 157 of
the MS. may be added here, since they are cited under the
heading, "Type. Representation, Harmony, Correspondence,"
see note on p. 217 above.] :
"A spiritual blessing in the heavens and in Christ" (Eph. i,
3) .
"Ye walked according to the prince to whom belongeth
power over the air. and over the spirit that now worketh in
rebellious men" (Eph. i, 2).
"Of old ye were darkness, but now are ye light in the Lord;
walk ye like sons of light" (v, 8).
"Wherefore he saith, Awake, thou that sleepeth, and arise
 CORRESPONDENCES AND REPRESENTATIONS. 243

from the dead, and Christ give thee light" (v, 14).
"Ye are children of light and children of the day; we are
not children of night and of darkness" (I Thes. v, 5, 6, 7, 8).
"In flaming fire," (in vengeance) (2 Thes. i, 8).
"This Agar is Mount Sinai in Arabia, and to her in the
same series, answereth the Jerusalem which now is" (Gal. iv.
25,26).
"Thou art confident that thou thyself art a guide of the
way to the blind, the light Qf those which are in darkness"
(Rom. ii, J9).
"Circumcision of the heart," that is, in the spirit (ibid. 29).
"I speak after the manner of men because of the infirmity
of your flesh (ib. vi, 19).
"Christ is the end of the law for righteousness to everyone
that.believeth" (Rom. x, 4).
"Light, darkness," etc. (xiii, 12).
"That all things were types" (I Cor., x, rr*).
That the sacrament of the Eucharist is a. type of the blood
and body of Christ (ICor. x~ 16, 17, 18).
"If any man speak a strange tongue, let them be in twos
and threes, and one after the other; and let one interpret. But
if there be no interpreter, let him that speaketh the tongue
keep silence in the church; and let him speak to himself and
to God" (Ch. xiv, 27, 28).
"He commanded the light to shine out of darkness, to give
the light of the knowledge of God in the face of Jesus" (2
Cor. iv, 6).
"I will dwell in them and will walk in them; and I will be
their God" (vi, 16).
"There remaineth a Sabbath to the people of God. For he
that is entered into his rest, has rested also from his works
as God did from his" (Heb. iv, 9, ro).
"Who serve for the pattern and shadow of heavenly things.
See, saith Moses, that thou make all things according to the
pattern that was shewn to thee in the mount" (viii, 5).

*"AII these things happened unto them by way of type, and they are
written for our admonition."
244 PSYCHOLOGICAL TRACTS.

That Christ is a likeness of Melchisedek the high priest;

what the tabernacle, blood and testament represent in a type.
see Ch. ix; and many like things in Paul's Epistles [to the
Hebrews], ch. vii, 26; x, 5; xii, 22; xiii, I I.
"The Father of lights" (Jam. i, 17).
"Ye also are become a spiritual house, a holy priesthood, to
offer up spiritual sacrifices, acceptable to God by Jesus Christ.
God hath called you out of darkness into his marvellous light"
(I Pet. ii, 5, 9).
Concerning eternal life, light and darkness ( I John i, 2, S.
7; ii, 8, 9, II).
The example of baptism, which answereth to the flood, doth
now save us, etc. (I Pet. iii, [20] 21),
The second death (Rev. ii, I I ) .
The City of God, the New Jerusalem (Rev. iii, 12).
What is meant .by blindness, nakedness, poverty, misery
(Rev. iii, 17, 18).
"Harps and golden vials full of incense which are the pray­
ers of saints" (Rev. v, 8, add Rev. viii, 4).
"Clothed in white linen; for the linen is the righteousness
of saints.'.' The white horse is called the Word of God, King
of kings (xix, 8, 13, 16).
Concerning the City, New Jerusalem, the new earth: "1
saw no temple therein; the Lord God is the temple, and the
Lamb; nor did that city have need of the sun or moon, for the
glory of God did lighten it; and there shall be no night there"
(xxi. 22, 23, 25; xxii, 5).
Many things that we speak, such as those words which are
material ideas, are representations; so also with the parables
and similitudes. The ancients spoke in this way by fables.

[IV.]
FABULOUS CORRESPONDENCE, AND THE CORRESPONDENCE

OF DREAMS.

"He took fro:11 him one of his ribs, the body being closed up
in the place thereof" (Gen. ii, 21, 23). "The serpent was the
most cunning of all beasts" (Gen. iii, r) ; for the devil, or con­
 CORRESPONDENCES AND REPRESENTATIONS. 245

cupiscence. "1 will procure enmities between thee and the

woman, and between thy seed and her's, and it shall attack thy
head, and thou its heel" (Gen. iii, 15). "He placed cherubs
and a ftamy waving sword" (Gen. iii, 24) ,-perhaps heat.
These things are expressed by representations such as were in
use with the ancients who adumbrated things that had come
to pass, and deeds, in similitudes. It is enough that God has
revealed those things that are necessary to the body and the
soul, while it has pleased Him to involve history in like signs,
which yet contain the truths of things.
In like manner the Babylonish tower (Gen. xi, 1-10), that is
to say, the confusion of tongues.
Esau and Jacob struggled together in their mother's womb
(Gen xxv, 22). "Jacob took hold of Esau's heel" [verso 20].
Jacob's ladder seen in a dream (Gen. xxvii, 11-18).
Jacob's \vrestling with the angel; the broken thigh; he over­
came God (Gen. xxxii, 24-29).
The dreams of Joseph concerning the sheaves, the sun. the
\11oon (Gen. xxxvii, 7, 9).
The dreams of the butler and the baker in prison; interpreted
by J oseph (Gen. xl. 9-23).
Pharaoh's two dreams (Gen. xli. 1-8).
The whole fabric of the ark regards something of the future.
both in this life and in the life to come; for God dwelt therein
(Ex. xxvi, xxvii). Likewise Aaron's garments (Ex. xxviii) :
also the Thummim and Urirn (Ex. xxviii) ; the shewbread and
sacrifices,-how (Ex. xxix); the sacred things.-how they
were to be eaten (ibid.) ; the altar of incense, and the contin­
ual burning of incense (Ex. xxx. and xxxvii, xxxviii,
xxxix, xl).
The sacrifice of turtle doves and a young pIgeon (Lev. i,
;4. 15, 16: Num. vi).
That all the fat is Jova's (Lev. iii, 16, 17).
"Doctrine as rain: speech as dew" (Dellt. xxxii, 2). "As
the eagle stirreth up her nest" (vers. 11). "\-\1ho have grapes
of gall, bitter dusters. and whose wine is the poison of
dragons" (vers. 33).
 PSYCHOLOGICAL TRACTS.

The Jewish people was called "the republic of Jova" (Josh.

xxii, 16, 17).
The dream of a certain man in the camps of the Midianites,
and its interpretation (Jud. vii, 13, 14).
Jotham relates the fable of the trees which chose for them­
selves a king (Jud. ix, 8-21).
When David killed GoIiath he tells how he slew the lion and
bear (I Sam. xvii, 35, 36).
The virgin daughter Sion; the daughter Jerusalem; the
daughter Judah (2 Kings xix, 21, 30).
The dr~am of Mardochae and its interpretation (Esther x.
6-18*).
"Thou shalt go through leopards and adders; thou shalt
tread upon lions and dragons" (Ps. xci, 13).
"The ploughers ploughed my back, making long furrows"
(Ps. cxxix, 3).
The dream of Nebuchadnezzar about the image (Dan. ii, 31­
36) ; the interpretation (vers. 38, seq.). Another dream (Dan.
iv, 11-17); the interpretation (20-27).
Daniel's dream (Dan. vii). Another dream (viii).
The vessel containing unclean foods that came down to
Peter (Acts x, 11-17; xi, 5,seq.).
The virgin Sion; the daughter Jerusalem; the daughter
J udah (Is. xxxvii, 22, 3I). The virgin daughter Babylon (Is.
xlvii, I).
"Jeremiah, what seest thou? A rod of an almond tree.
\Vhat seest thou? A seething pot looking toward the north."
These words, as he knew, signified things (Jer. i,ll, 13).
The daughter dwelling in Egypt; the Egyptian heifer (Jer.
xlvi, 19, 20).
A vision; how the spirit appeared, with cloud, fire, wheels,
etc. (Ezek. i).
The riddle of the vine and the eagle (Ezek. xvii).
"That which the palmerworm hath left hath the locust
eaten; that which the locust hath left hath the cankerworm
eaten (Joel i, 4, and throughout the whole chapter).

*This part of Chapter x is to be found only in the Apocrypha.

 CORRESPONDENCES AND REPRESENTATIONS. 247

"Thou shalt not muzzle the mouth of the ox that treadeth

out the corn" (I Cor. ix, 9).
"Take ye divine arn1our. Stand girded at the sides with
truth, and clothed with the breastplate of justice, with feet
shod with the alacrity of the gospel of peace; above all, taking
the shield of faith wherewith ye shall be able to quench all the
fiery darts of evil; and take the helmet of salvation, and the
sword of the spirit, that is, the divine sayings," etc. (Ephes. vi,
10, 14, IS, 16, 17).
The man with the seven candlesticks was Christ and the
seven churches (Rev. i, 12 to end).
The locusts which tormented men; how they were formed
(Rev. ix). On the horses (ib.).
The beast, the woman, the seven heads, the horns. That
the woman is the great city; the seven heads, seven hills and
kings (Rev. xvii, 6 to end).
A description of Rome by way of type, with its state at this
day (Rev. xviii, 21, 22, 23, 24).
That fine linen is the virtues of the saints (Rev. xix, 8).
That water signifies peoples, the crowd, nations and tongues
(Rev. xvii, IS).
[V.]
THE HEPRESENTATION OF ORACLES.

The prophecies of J acob for Reuben: "Unstable as water

tbou shalt not excel" (Gen. xlix, 4) ; confirmed (Deut. xxxiii,
6) ; "Let Reuben live and not die; but he shall be few in num­
ber."
Respecting Judah: "Thou art a lion's whelp; who shall rouse
him up? The sceptre shall not depart from Judah, nor the
ruler from between his feet until the saviour come; to whom
shall belong the gathering of the peoples. He shall bind his
ass to the vine," etc. (Gen. xlix, 9, 10, I I, 12).
Respecting Issachar: "A bony ass lying between burdens"
(Gen. xlix, 14, IS).
"Dari shall be a serpent by the way, an adder by the road­
side" (ib., 17, 18).
 PSYCHOLOGICAL TRACTS.

"Gad shall be overthrown by a troop" (ib., 19).

Aser "fruitful of choice foods," etc. (vers. 20).
Nephtali "like to a loosened hind" (vers. 21).
"Benjamin shall raven asa wolf" (vers. 27).
[Joseph] "whence is the shepherd, the stone of Israel"
(Gen. xlix, 24).
["Thou shalt put] the oracle [which] I have given [theel
in the ark" '(Ex. xxv, 16, 21, 22). These are the responses,
warnings and precepts of God (Exod. xxix, xxx; and 2 Tim.
ii, 14). Also the mercy seat (propitiatory) which is said to be
a covering to the ark, from which God gave answers. The
oracle was the ark or tabernacle (Exod. xxxvii, seq., xxxviii.
xxxix, xl; Lev. i, I).
The oracular response by Balaam against the Jews: "A
people like to a lioness that is roused up, like to a lion that
is greatly moved, that shall not lie down until he devour the
prey and draw the blood of the slain" (Num. xxiii, 24; and
still further, Num. xxiv, 3-10). '
The prophecy of Gabriel concerning the Messiah in Daniel
ix, 21, to end.
[VL]

CORRESPONDENCE OF HUMAN AND DIVINE ACTIONS.

There are infinite correspondences of human and divine ac­

tions; in which consist the laws of divine providence; as, for
instance, that God forgives us our sins as we forgive those
who sin against us; that he who honoreth his father will have
long life; that he who hath helped the poor will be rich, etc.,
etc. The books of the Old Testament are full of such corre­
spondences, and especially the Psalms of David, and the
Proverbs of Solomon, which contain veriest wisdom in simple
form. But because we do not give them credit, and because
their sentiments are not adorned with that verbal clothing
which is in use in our age, we think them to be simple, and
we despise them in our mind although we say otherwise with
our lips. Nor do I know whether the whole of Seneca is of
equal weight with a single one of the sayings of David and
 CORRESPONDENCES AND REPRESENTATIONS. 249

Solomon. An infinitude of examples could be brought for­

ward, especially from the Proverbs, all of them being the fruits
of continuous experience.
The Psalms of David are full of the admiration of God.
They preach that God is in all things. God requires such ad­
miration and worship, in order that we may ~fill~ with Hil1.
But at this da~se t!1ii1gs ·arenot -caned wisdom because we
have turned both our animus and mind away from such venera­
tion of God. There are also the Songs [of Solomon]. See Ps.
civ, cv, 1,2,3,4.5).
"Speak not when a fool !isteneth, for he will despise the
wisdom of thy speech" (Prov. xxiii, 9).
"With what judgment ye judge, ye shall be judged; and
with what measure ye mete it shall be measured to you" (Matt.
vii, I, 2).
"Whatsoever ye would that others should to you, do ye even
so to them; this ·is the law and the prophets" (vers. 12).

I n the Prophets, on the other hand, are described things that

were seen by night and by day; hence their speech, flowing
therefrom, was like to that of oracles, or of seers of that kind;
so that they spoke by mere allegories and representations, un­
derneath which lay things both future and present. Of such
description is the speech of the Prophets, espeeialIy Ezekiel.
Such speech was familiar to diviners; but it is not in use at this
day, and therefore we marvel at it.
Unless the Jews spoke in this way, they were not believed
to be prophets; see Zach. i, and elsewhere.
As to how the prophets saw in the day time, see Zach iv, I
seq.; v, vi.
If anyone at this day should write like David, he would be
thought to be a man of no learning, but merely pious and sim­
ple. If anyone should write like Solomon, he would be
thought to be a novitiate n'oralist not arrived even at the::
threshold of modern wisdom. If anyone shOUld write like
Isaiah, Jeremiah, Ezekiel, etc., he would be mocked at, as· one
in phantasies, and as a man newly waked from dreams who
 PSYCHOLOGICAL TRACTS.

recited his dreams together with parables. If one should

write like Paul, it would be as though he were speaking many
imaginary and typical things together with some that in them­
selves were worthy of credit. Yea! if one should speak like
Christ Himself, [in modern estimation] he would be saying
things simple and rudimentary under which, by reason of the
parables, we imagine arcana to lie. But they are the contrary.
Respecting Paul, he speaks concerning himself e~erywhere,
as in 2 Cor. xi, I, 2, 3. ["\Vould to God, ye could bear with
me a little in my folly," etc.]

[VI!.]
THE LORD'S PRAYER, OR PATERNOSTER.

An explanation of the Lord's prayer, whose end is that the

kingdom of God may come; all other things for which we. pray
are intermediate ends in their own order. Thus there is a per­
petual connection of all means from the first end to the last.

Our Father who art in the God in the highest from

heavens. whom we are.
Hallowed be thy name; thy Let us adore God spiritually
kingdom come. and from the soul, in order
that the heavenly kingdom
or the universal society of
souls, which is happy In
God, may come.
Thy will be done on earth as This kingdom will come if
it is in the heavens. thy will is done on earth as
in the heavens.
Give us [this day] our daily This will will be done, if thou
bread. dost fill and refresh our soul
with thy spirit, as thou dost
our body with bread and
natural food.
Forgive us our sins as we for­ o Thou fillest us with thy spirit
give our debtors. if thou lovest us; and thou
dost love us if we love our
neighbor as ourselves.
 CORRESPONDENCES AND REPRESENTATIONS. 251

Lead us not into te'nptation. We love our neighbor as our-

But deliver us from evil.
For thine is the kingdom.
The power, the honor, the
glory, for ages of ages.
selves if we are not excited
by pro~iaTIc;ve, anddo not
rise ~gainst--our neighbo-r,
~d sin moraliy . -
We do not sin morally against
our neighbor if we are de-
li!~red from our depraved
nature, f~upjdity, and
from the de.. i1.
Thus is to come the kingdQ...m ;
or the heavenly kingdom
will be under thee.
Thus thou shalt have the
dominion, shalt be sancti-
fied and glorified to eternity.

This prayer, like a chain, is so connected, as it were. with

links, that one link presses upon the other; nor can a single
one be absent or be added. The several parts are universal
parts, and all aim and conspire in ordinate manner unto the
heavenly kingdom. For all these parts are like intermediate
ends which regard the principal end, that is, the kingdom of
God and the glory of God there from. Inasmuch as the means
are in the connection, and regard the spiritual end, therefore
they also become spiritual. But both the supreme end and the
inferior ends must be asked for with prayer. God is over all,
nor does He have need of us, that his glory and felicity may
be exalted by us, or by that kingdom which is prepared for us,
and not for Him. Hence prayer must, be made by us in re-
spect to all things, even in respect to those that are reckoned
as man's own; but his they are not, except, of His grace and
love. He communicates them to us as the sun communicates
hi~ light.*

*The first draft of this para- ';The chain of this prayer is so

graph, which is crossed off by the connected, that the several parts
author, is as follows: all aim in ordinate manner unto
 PSYCHOLOGICAL TRACTS,

First God is invoked as He is in respect of us; then that His

heavenly kingdom and our eternal happiness may come; after­
wards that the seminary of that kingdom may take increase
upon the earth; that He may nU them with His spirit and
with love towards God and their companions; and, finaUy, that
He may render the:n pure from sins and safe from the cause
of sin. Thus wiU come the kingdom and glory of God.

[VII!.]

EXPLANATION OF SACRED SCRIPTURE,

"He breathed into his nostrils the vital breath" (Gen. ii, 7).
Not the soul and understanding; for the whole man, as to his
form, is his soul; but perhaps the respiration Which is effected
by a vital aura. For man is not said to live until he begins to
breathe. Therefore it is said that it was done through the
nostrils. Confer Gen. vi, 17, where it is said of the cattle;
also vii, IS, 22.
That this flatus is wind is apparent from Exod. xv, 8: "At
the blast of thy nostrils the waterst are heaped up." That it
was a wind that caused the waters to rise up, and that they feU
back again, see Exod. xiv, 21: "At the blowing of the wind
(spiritus) ;" Ex xv, 8, also 2 Sam. xxii, 16: "at the blast and
breath (spirit1~s) of his nostrils the whirlpools of the sea were
laid bare." Also Zach. xii, 1. Elias prays that the soul:j: may
return into the child's bosom (I Kings xvii, 21). ["The
breath (spiritus) of our nostrils"] (Lament. iv, 20), It means

this heavenly kingdom; thus all
its parts, like intermediate ends,
respect the ultimate spiritual end;
of which end, the means then par­
take as being themselves spiritual.
But both the end and the several
means are to be beseeched in
prayer. For God is supreme, and
He is in his felicity and glory,with­
out us and without that kingdom
which has been prepared for us,
and not for Him. Hence man
must offer prayer in respect to all
things, even those that are deem­
ed to be his own,-but they are
not his own, except in that they
are communicated to us from His
love."
tThe MS. has aura',-undoubt­
edly a slip for aqua'.
:j:Anima. This word means
primarily air, breath, wind.
 CORRESPONDENCES AND REPRESENTATIONS. 253

the.Jife in Baruch ii, 17: ["Whose breath (spiritus) is taken

from their bosoms"]. Ezek. xxxvii, 9, 10: ["Prophesy
unto the wind (spiritus) and say unto the wind: Come from
the four regions, 0 breath (spiritus), and blow upon these
slain. And the breath came into them and they lived"].
"The knowledge* of good and evil" (Gen. ii, 9, 17; iii, 5).
The things of science are the several parts of intelligence;
and the things of intelligence are the several parts of wisdom.
Science, therefore, belongs to the body, intelligence to the
soul, and wisdom to God. Therefore science belongs to
our understanding and will, inasmuch as it is ruled by the body
which perceives what is good and evil; as, in the present case,
that they were naked (Gen. iii, I, 7, 12, 22).
"Cain departed from the sight of Jehovah" (Gen. iv, 16),­
he departed from God and His presence, when he departed
from love.
"God repented that he had made men on the earth, and it
grieved his n'ind" (Gen. vi, 6). Repenting and grieving does
not come to God, for He foresees all things. It is spoken
naturally as though of a man. He indeed has pity on men;
thus from justice He determines on the wiping out of the
human race.
"The mountain of God is a fertile mountain," etc., etc., (Ps.
lxviii, 16, seq.). .
"To withdraw his countenance,"-everywhere in Sacred
Scripture (Ezek. XXXIX, 23, 24, etc.).

[IX.]
CONTEMPLATING GOD.

"Blessed are the pure in mind, for they shall see God" (Matt.
v, 8).
"AII things are delivered unto me of my Father; and no
man knoweth the Son but the Father; neither knoweth any
man the Father save the Son, and he to whomsoever the Son
willeth to declare him" (Matt. xi, 27).

*The word thus translated in this paragraph is scientia (science).

254 PSYCHOLOGICAL TRACTS.

"God who comwanded the light to shine out of darkness, he

it is who shed light in our minds for the clearness of the knowl­
edge [of the glory] of God in the person of Jesus Christ"
(2 Cor. iv, 6).
"Last of all, Christ was seen of me, as one born out of due
time" (I Cor. xv, 8).

[X.]
Odor. "We are unto God a sweet odor ;" "a deadly odor ;"
"a living ooor," etc., (2 Cor. ii, 15, 16).
"The outer man is corrupted, but the inner man is renewed
day by day" (2 Cor. iv, 16).
"Wonderful to say, our short and light affliction brings forth
for us a glory that is eternal and exceeding weighty" (2 Cor.
iv, 17).
"If any man is in Christ he is a new creature; old things are
passed away; behold, all things are become new" (2 Cor. v,
17) .
"I knew a Christian man fourteen years ago, how that he
was caught up even to the third heaven. And I know that
that man was caugl~t up into paradise, and heard mystic words
which it is not lawful for a man to utter. Of such a man will
I glory; yet of myself I will not glory, unless in mine infirmi­
ties. And even if I should wish to glory, I would not be mind­
less, but would speak the truth; but I forbear, lest any man
should think of me above that which he seeth me to be, or
which he heareth from me. And lest I be exalted above meas­
ure because of the excelling revelation, there was given to me
a thorn in the flesh, the messenger of satan, who buffeteth me,
lest J be exalted above measure" (2 Cor. xii, 2-8).
"Know ye not that he which is joined to a harlot is one
body? But he that is joined unto the Lord is one spirit" (I
Cor. vi, 16, 17).
"We groan [within oursel~es] waiting for the adoption and
liberation of our body. [The spirit] helpeth our infirmities;
for we know not wha~ we should pray for as we ought; but
the spirit itself maketh supplication for us with groanings that
 CORRESPONDENCES AND REPRESENTATIONS. 2SS

cannot be uttered, etc. To them that love God, all things work
for good. Who!J1 h<: did predestinate, them he calleth; and
whom he calleth, them he justifieth. Who shall accuse the
elect of God? Who shall condemn them? Who shall separate
them? Neither death, nor life, nor angels, nor principalities,
nor powers, etc., shall separate us from the love of God; which
love is in Christ Jesus our Lord"* (Rom. viii, 23, 39).

[XL]
SPIRITUAL TEMPTATION.

"Godly sorrow worketh correction of life for salvation never

to be repented of; but worldly sorrow bringeth forth death"
(2 Cor. vii, IO, 11).
"The weapons of our warfare, are not carnal, but mighty
through God for the pulling down of strongholds; and with
these arms we stir up the thoughts, and bring to the obedience
of Christ every high thing that exalteth itself against the
knowledge of God, and every mind" (2 Cor. x, 4. S).
"God is faithful and will not suffer you to be tempted above
that ye are able; but will, with the temptation, also make a
way of escape; that bearing it, ye may be able to overcome"
(I Cor. x, I3}.
"Affliction begetteth patience; and patience, proof; and
proof, hope. Hope maketh not ashamed, because our. minds
are suffused with the love of God given unto us by the Holy
Spirit" (Rom. v, 3, 4, S)·
[XII.]
INTELLECT.

That the Divinity is clearly seen from the building of the

world. That their mind was darkened. "Professing them­
selves to be wise, they were worse than fools" (Rom. i, 20,
21, 22, 23).
"They shew the work of the law written in their souls, their
conscience also bearing witness; and their thoughts shaH -ac­
cuse or defend one another" (Rom. ii, IS).
*The beginning and end of this passage is marked "N. B."
 PSYCHOLOGICAL TRACTS.

[The following passages are taken from p. LJ4 of the MS.;

Ihis is in accordance wilh the author's direction, who refers
the reader to their continuation, on p. 246,-ihe page contain­
ing the preceding' passages headed "Intellect."]
"If the light that is in thee be darkness, how great is that
darkness!" (Matth. vi, 23).
"Thou hast hid these things from the wise and prudent, and
hast revealed them unto babes" (Matth. xi, 25).
"No man knoweth the Father, save the Son, and he to
w homsoever the Son will reveal him" (Ch. xi, 27).
"Unto you it is given to know the mysteries of the heavenly
kingdom, but to them it is not given. For whosoever hath,
to him shall be given, and he shall have abundance; but who­
80ever hath not, from him shall be taken away even that he
hath; therefore speak I to them by similitudes" (l\/Iatth. xiii,
I I, 12, 13; add verses 14, IS, 16; conf. l\Iatth. xxv, 28, 29; see
FreF. Decision, p. 79*).
"I will destroy the wisdom of the wise, and bring to nought
the prudence of the prudent. God hath made foolish the \vis­
dam of this world," etc. (I Cor. i, 19, 20, 21, 25, 26, 27, 28;
iii. 18, 19,20).
"I used speech and preaching of a kind that consisted not
of the persuasive words of human wisdom, but of spiritual
and powerful demonstration; that your faith should be set
not in the wisdom of men, but in the power of God" (I Cor.
ii, 4,5,6,7).
That wc are both the building and the temple of God (I Cor.
iii, 9, 16; vi, 19). "[Know ye not that] the spirit of God
dwelleth in you?" (iii, 16,.17). "All things are )'ours: ye are
(.hrist's; and Christ is God's" (vers. 22, 23).
That the spiritual body is one thing, and the animal body
another (1 Cor. xv, 44, 46, 47). That the flesh and the spirit
are in combat, and are diverse (Galat. v, 17).
"The fruit of the spirit which [is love, joy"]. etc. (Gal. v.
:'-2, seq.). How we are purified' by the spirit (Tit. iii, 5).

*This refers to p. 79 of the MS. which contains excerpts on the sub­

ject of Free Decision.
 CORRESPONDENCES AND REPRESENTATIONS. 257

[XII!.]

NATURAL RELIGION, ITS NATURE, AND HOW IT HAS DEGENER-

ATED FROM TRUE RELIGION.

I. Without understanding and will there is no religion,

becausef~O'~sel~e~e is nothing ~ religion. -
2. The understanding, instructed by the senses, and the will,
led by the affections of the animus or bloods, that is, by the
heart, does not extend itself into the invisible and secret things
o~re; first~ust come science and expenence; but ~iefy
for the sake of the directing of our body in human society.
Therefore not of ourselves are we led to the knowledge and
worship of the true Deity, except as we acknowledge by the
senses and the affections of. the animus; on account' of w~ich
we acknowledge some Deity.
3. v.,' e eagerly grasp at that which excites our admira-
tion and the cause whereof is unknown to us, as being either
God or a Divine operation.
4. Hence idols, heroes and those of whom an ancient age
sang. We blindly accept them as Deities, as did the gentiles
and the Romans themselves.
5. True worship itself, when once learned, also degenerates
little by little into paganism, or into a worship of such things
as we grasp with the understanding and desire in the will. In
time we fall prone into such things.
6. Therefore also, for the sake of our sense and under-
standing, God commanded that there should be something that
would confine the mind by means of the senses; to wit, that
there should be a magnificent temple, with gold, silver, thum-
mim and urim, an ark, processions, sacrifices, altars and many
other rituals.
But all these were representative of the future church and
Divinity.
7. In the course of time we take up these representations
as being religion itself, and contend that its essence consists
in these things.
 PSYCHOLOGICAL TRACTS.

And since the representations are natural, and the things

represented spiritual, we worship them as though they were
essential matters; nor do the vulgar penetrate [to the truth,
namely] that in them, they worship something mystical. Such
is the case with baptism and the eucharist, etc., in the New
Testament, and with the saints.
8. Inasmuch as these representations are received natura:lly
as the essential matters of religion, therefore we are idolaters;
and we fall prone into idolatry. And yet in themselves they
are nothing, and are dead things, unless in them, and by their
guidance, we represent to ourselves those mysteries.
9. This is the cause of the so numerous schisms, even
though in essentials there is union. It is only rites, and the
rites of rites, that create the especial variety respecting which
we have so disputed and so persecuted each other,---especially
if persuaded by the affections of the animus, ambition and
avarIce.
10. Representations, therefore, seem to have been insti­
tuted in order that man, prone to ~uch things, may compre­
hend that, underneath, there are mysteries which are the more
agreeable to God in the degree that in them the human mind
venerates and adores things divine and spiritual. They are all
types, as it were, in which the divine Spirit comprehends the
essence itself, especially when the human mind is present in
them with faith.

The :11ahommedan religion contains representations. 1.

They believe that there is one God and one person who created
heaven and earth; who will punish the impious ar.d reward
the pious. That there is a hell and a paradise; that the pleas­
ure of paradise consists in embracing and kissing most beauti··
ful women, and in food of the most exquisite savor; that
Mahommed is the great prophet sent by God to instruct men
concerning salvation. The Musselman is the elect of God.
'They must observe the ten commandments of l\foses according
to the statutes of the Coran. There is a fast between the April
new moon and the following new moon; this time is called
 CORRESPONDENCF.S AND REPRESENTATIONS. 259

Ramadan. They say that at this time the Coran was sent
from heaven. They are bound every year to give to the poor
the tenth part of the whole year's profit. They believe that if
they wash their body after having sinned, they are cleansed of
their sins.
There are also the Dervishes who clothe themselves as
though they were insane; they cut their body in many places
and are held as saints; thus they mortify themselves. They
live solely on the charity of others. They do not believe that
Christ is God or the son of God; still less do they believe in
the trinity; but [they believe] that Christ was a great prophet,
born of the virgin Mary, conceived by divine inspiration and
breathing, without a father, as was the case with Ada:n; that
he was not crucified, but was taken up into heaven that he
might be sent into the world before the end of the world; and
that the Jews crucified some other man.
They pray for the dead, invoke saints, and believe that the
soul and body are conjoined even to the end of the world.
They venerate Jerusalem and the relics there; they go in
great numbers from Turkey. *

I know not what i~ the difference in respect to the realities

of faith; for they acknowledge God and Christ, and they call
the latter a great prophet. Christ himself says that his father
is greater than he. Moreover this religion is suited to the cus­
toms of that nation, that is, of the Asiatic nation, which is de­
voted to Venus and her delights. Nevertheless they abstain
from wine lest they become insane while living. Their para­
dise, and the wine which they will drink, and the women whom
they will kiss, represent the delights of paradise. Thus the
Sacred Scripture frequently says that we will sup with Abra­
ham; that hell will be fire; and many other things that are rep­
resentations. For without comparison with things natural we
remain ignorant of spiritual correspondences. We are natural,

*The above paragraphs on the age du Tour du M onde.. tr!Jduit

Mohammedan religion, are quoted de l'Italien de Gemelli Carm,
from Tom. I, pp. 387-392 of Voy- tar L. M. N. Paris. 1719.
 PSYCHOLOGICAL TRACTS.

and the soul does not communicate itself intelligibly with the
body in respect to things spiritual. Therefore the Christian
religion is accommodated to the manners and genius of the
Asiatics. Who believes that by means of Mohammed, God
wished to destroy so many myriads of souls? or that they are
enemies to Christians? I do not know that they are any
more ferocious enemies than the schismatics of the Christian
religion.
[XIV.]
That pious men of old preached only the glory of God, his
deeds and prodigies, and made no effort to penetrate into
causes. An example of this is seen in Ps. cxxxvi:
"If thou wilt call for intelligence; if with thy voice thou wilt
importune wisdom; if thou wilt seek and search for her as
silver and money; so shalt thou perceive the fear of Jehovah
and find the knowledge of God. For Jehovah giveth wisdom:
from his mouth cometh knowledge and prudence" (Prov. ii,
3,4, 5, 6).
"Trust in the Lord with all thine heart, and lean not upon
thine own prudence; in all thine actions acknowledge him, and
he shall direct thy purposes. Seem not to thyself to be wise:
fear Jova and turn aside from evil" (Prov. iii, 5, 6, 7).
There is more wisdom in the Proverbs of Solomon than in
any other book, although no wisdom shines out therefrom at
the present day; for half of it contains the answers of divine
providence to our deeds. thoughts and inclinations, none of
which are acknowledged by us at this day. As, for instance.
that he who gives to the poor will be rich, and a thousand like
examples. This hook, therefore, contains true wisdo·n.
"If thou seest a man who seemeth wise to himself, there is
more hope of a fool than of him" (Prov. xxvi. 12).
"Wisdom is found by such as seek her" (Wisdom of Solo··
mon vi, 12). "She offers herself freely to be known to them
that desire her" (vers. 13) ; "for to think upon her is the per­
fection of prudence" (vers. IS).
"'Wisdom is a breath of the Divine power, and the pure out­
 CORRESPONDENCES AND REPRESENTATIONS. 261

flowing of the glory of the Almighty" (Wis. of Sol. vii, 25).

"God loveth nothing but the bedfellow of wisdom" (vers. 28).
"In the multitude of words are many dreams and vanities:
therefore, fear thou God" (Eccles. v, 7).
"I will destroy the wisdom of the wise, and will wipe away
the prudence of the prudent. \Vhere is the wise? where is the
lettered man? where is the disputer of this world? Hath not
God made foolish the wisdom of this world? It has pleased
God to save them that believe, by the foolishness of preaching"
(I Cor. i, 19,20,21).
"That your faith should not stand in the wisdom of men, but
in the power of God" (I Cor. ii, 5).
"The wisdom of this world is foolishness with God. The
Lord knoweth the thoughts of the prudent that they are vain"
(I Cor. iii, 19, 20).
"[Being searched by calamity, their singular alacrity and
utter poverty has so wrought] that their wealth appears to be
simplicity" (2 Cor. viii, 2; ix, 11).
"0 Timothy, keep that ,,vhich is committed unto thee, ab­
horring the vanity of profane words, and the discords thereof
which is falsely called science; which some, professing, have
wandered from the faith" (I Tim. vi, 20, 21).
"They are ever learning and are never able to CO:l1e to the
knowledge of the truth" (2 Tim. iii, 7).

[XV.]

All our words, especially those in which are contained gen­

J eral and universal notions, are each like a little chaos, as it

I were. which we do not understand except as to the mere word.

--just as is the case with the eye; it embraces an infinitude of

things, and by it an infinitude of things is covered over. As,

for instance, when we say the words sun, air, man, star,

heaven, chemistry, geometry, the genetic force, spirit, soul,

I mind, animus, body and so forth. The mind knows how to

) give names to all these; but what are they? Until the things

that lie within them are explored and searched out,-which

 PSYCHOLOGICAL TRACTS.

must be done in due order,-they are hidden qualities. And

they are, as it were, clouded images which are revealed as to
their quality by a nearer approach, by sedulous ocular examina­
tion, and by touch; meanwhile they are vain and unreliable
conjectures.
INDICES
 INDEX.
The following index is constructed in the same manner as the index to the au·
thor's trat:lslation of THE FIBRE. Thus .sensation.. memory, thought, animus, etc., are
put under psych%g)!; words explained in the Sacred Scripture under Sacred Scrip·
ture; hCQ7..'en, hell, angel, under Spidtual World; c,!lbryo, birthmarks, under Genera·
fion; various terms classified as spiritual, 1lQtural, al1imal, etc., under Words. Cross
references arc indicated by italics. An asterisk indicates that the word is also en·
tered in the index on p. 205 seq.
The following abbreviations are noted:

An. Sp. Animal Spirit. cort. gl. Cortical Gland. nat. Natural.
c. Cause. def. Defined. n. Note.
cel. Celestial. descr. Described. orig. Origin.
cer. Cerebrum. dist. Distinguished. sh. Shown.
cerebel. Cerebellum. ill. Illustrated. spir. Spiritual.

ABSTRACT THOUGHT, 2 I 7 n. 2. inclination, 167 KZI, 23. Rational A.

ACCIDENTS Blood.
is from W., 141 A31, [63 KIo; how,
ACTION," def., 129 A17; 157 K2; is ef·
87 AI7, 161 K8; is perpetual W .• 12
feet of will, J 2 G4; force plus motion,
16 GIO; a mechanical something, 13
GS. Purely nat. A. def., 158 K3,
words. Corresp. of human and divine
A's, 248; ratio between, 167 H22. All
A. from God, 138 A27. Soul the first
determinant of, 128 A 15. Descends,
152 SI 2, Sensation. 1\-1ore important
than s., I52 S12. Corresponds to
motion, J6 GI I, 141 A33; consists of
Infinity of rn's, 118 A3. Series and
order of, 121 A7 Body. Vclocity of,
differs, ill., 122 A8. Flows from sub·
stance. 121 A7, 135 AZ3; is as the s.,
135-6 A23. Cause (164 K12) and
source of. 157 H2; three general
(brain (87 A17) heart, lunRs) and
many specific s's, 121 A7. Vlt. c. of,
Brain (animation). No A. without
change of state, 133 A20; and idea of
fll1xion, 138 A27. Final A., 135 A22.
Habitl/al A. Indistinct A., c. of, 118
A3. Internal A. def., 130 AI7, 132
A 19, J 35 AZ3; is thought Ps:ycllology ;
i. and ex. A. dis!., 132 A 19; in ef·
fects, 13.1 Azo; when harmonious, 132
A'9. Proaeretic A. def., 134 A21.
Simulated A's, how to read. 139 A28
Loves. Faith and A. A. of muscles
is according to state of motor fihres
(117 AI) and M's, ill., 119 }\4; being
their change of ~.. '32 A 19: due to
an. sp. and bloo.d: is reciprocaJ
musclc. Wllen perfect, 136 AZ3.
Animal and Human A's. Natural A.
and rational A's def. and dist., J34
A2r, 135 1\22, J41 A.'p, 158 K~; ratio
l"-etwcen n, effects ann r. A's, 767
K22. 168 K2S; in r. !\. physical ele·
ment is ignored, J 3,) :\22; purely I".
A. def., 137 A25, 138 A26; all r. A ..
from God, 138 1\27. 1\ 's are !'piritual,
why, 1 ~,e; AZ2. A. and Will. Relation,
il1., 12 (;4, 5. Compared with motion
and conatu!'. 14 r A31-~J T'::'7 J( I : with
love Ps.\'cl,olog.\'. A's differentiated
by W's, ill., 13 CS, '41 A31. A. and
265
G4, IJ GS Psychology. Correspondence.
Spontaneous and Voluntary A. dist.,
126 A 13, cf., 44 H 23. S. or nat. !\.
is a general, 126 AT3, and V. A. a
particular animation of cort. gl., [25
A12a. V. A's never pure, 139 A29.
ADAM, 68 02, 171 K29. A.. and E.ve,
219·
ADVENT God (Christ), Last Judgment.
AESON, 41 H20.
AFFECTIONS,* delight, joy, J 72 K30.
Loves.
AFFIRMATIVE* Words. Requires nega·
tive, why, 185 KS4, 187 KS6; A. n.
positive, privative, 184-5 K54.
ALLEGORY Corresp.
AMBIGUOUS,· things evident (words)
and, 191 K62-J.
AMBITION· L01Je.
ANALOGY. Harmony or A., 167 K22;
ill., 168 K:zS. Analogue and eminent,
dist., 195 Apl. A. and corresp.
ANALYTIC" method, def., 107 Rls. A.
and Synthetic. 166 K24, 199 Ap7.
ANATOMY and PS)'c!lOIOg)l.
ANGELS" Spir. World.
ANCIENTS. Pious men of old, state of,
ill., 260. Learning of, World. Har­
mony (P. h. ) Speech.
ANIMAL A. soul, 203 Apr4; Wolff on,
56 f-L12. I. blood, 106 R13. Forma·
tion of. 63 H79. A. Actio"s. Instinct,
134 A21. Inclination,* the main phe­
nomenon in A. Kingdom, 167 K21, 23:
~oul the sun of .\. k., r7r K2Q; A. k.
is second class, 159 K4 Words. A.
spirit Blood. Men and A's, 14 GS:
:vI. like A's, de.cr., 106 R'3. llIood
differs in, IT 3 R22 Insects.
ApPETITIONS Ps."chology.
ARCHIMEDES, 53 H37·
ARTERY.· Fibre.
!\STRONOMV, 5l H36.
:\TMOSPHERE~* are ~uh~tances of world,
TOl R7. Act on micl·ocos'll, 200 ApS.
How held together, 176 K~8. Purer
and grosse-r compared, 62 H78. A. is
266 PSYCHOLOGICAL TRACTS.
ATMOSPHERES
a lower aura" 170 Kz8. Use of
auras, 171 K29. Equilibrium in, how,
164 Klz. Xo gravity in, but orig. of
g., 101 R7. Force and resistance in
air and ether, why, '4z AJ4. Ef­
fluvia in, 84 A,z Bloods (An. Spir.).
Communication of glands with, 8J
A IZ. Cort. gl. in superior ether, ISJ
SIJ. Ns in Soc. Scrip.
AUTHORITY, 24 Hr.
AVARICE- Love.
AXIOMS, 158 KJ, 175 KJ6.
BEAUTY" c. of, 171 KJo, sh., 17J KJz.
Seen only by man, 17J KJI Words_
BENEVOLENCE- and grace, dist., ]61 K7.
BERNOULLI, SJ KJ7.
BIRDS, IZZ .0.8.
BLOOD,' In Snc. Scrip. Is .soul of
brutes, 106 R'J. B. to be named
from its nature not its redness, 108
R16. Three B's, how to be judged,
107 RI S. Red B., white B., an. spir.,
108 R16; grosser, purer and l'iurest,
10S RI6, 109 R17; r. n., purer ., an.
spir., 10J R9; r. B., purer D., first or
animal essence, 70 04; r. n., purer
B., an. spir. soul, 103 Rc); 105 RIZ,
'5· The three B's most distinctly to­
gether, and must have distinct names
108 R16; rule conjointly and sepa~
rately 109 R 18. Form Or fabric of
higher, is more perfect, descr., 1°9
~ '7· . First essence of B .• how to be
JOveshgated, 70 04. Called animal
cssence, 70 04, Psychology (soul).
Prepared in simple cortex 70 04
An.imal Spirit del., 75 A r'. Called
whIte, 87 .0.516, purer, 70 04, purest
108 R16. 109 RI7, first, simplest and
most perfect B., 108 R16. Identical
with white n., sh., 79 .0.6, 7; cor­
rectcd, 79 .0.6 n., 91 AZJ. Why called
animal, 76 Az. Animus depends on,
9 0 . 1\.S22. Form of, 10Q R17. Is
prmc.pal esseRce of red n., 87 .0.15.
Nature of, how learned, 76 AJ. Off­
s"ring of soul and body, 80 .0.8; me­
dIate between s. and b., why, 77 1\54.
Is both spir. ~nd nat., 78 ASS, 90
1\ZI, or nlatenal, 8• .0.5,0; makes
man so, 89 A:zo. Divides internal and
external man, 89 Az I. Essential to
actions, ~h., 75 ASI, 87 AS]7, IZO
A6, 124 All; and to sensa Non circu­
lation (below). Desccnds fro:" soul
t os R 11 ; by it, s. constructs simple;
oqzanic forms, 8S ASIS-6. Nervous
Auid and, arc orig. of voluntary mo­
tion5, 44 H2;l. norn in cort. g1., 70
04, 76 1\z, 80 .0.8; how, 81 .0.9 seq.,
84 1\SIZ. 85, .0.5'4. Contains most
simple e1em'ents of nature, 106 RIZ,
J 07 RI S. J'l1mtonse Fupply necessary,
85 A 14. Globules of, very soft, 10J
R9; why, 10Z R9. Ever varied, how,
00 .0.522. White B. def., 79 A6, 108
R 16. Called middlc or purer R., 98
R 4, 79 1\6, 85 A '4. Restores an. sp.,
85 .0.'4. Form of, 109 R17. Ele­
ntents in, t07 R15. Alone e"ters
cort. gl.. 85 .0.'4: how attract cd. 8s
A'4. Red B. del., 95 RI seq., 108
R16; descr., 99 RS. Is B. proper.
108 R16; corporeal soul, 106 RIJ
Sac. Scrip. Form of, 109 R17; com·
plex of all nat. f's, 94, 97 RJ, 105
RII. Is almost equally spiritual and
material, 105 RI2. The most perfect
of compounds, (14 R23, 10S RI I. Va­
rieties in, 112 R.21-2. Never the same
in men or man, 90 A22, I 12 R22; or
in man and brute, 113 R22; infinite
change of state in, I I I R2~[. Genu­
ine R. n., intensely red, 95 Rz, (orig.
of redness, 99 R6) and soft, why, 10Z
R9. Varied in heat, 101 R8; why,
112 R22; why cold er in old age, 102
R8; in color, J 00 R6. Is for most
part corporeal, 90 A21. Has obscure
life without sensation, 106 RJ4. Car­
ries the food, 104 RIO. Gravity in. c.
of, 100 R7. Distillation of, 99 RS;
salts from, 96 RJ. When reotorable,
I11 Rzo. Solution of (cireulation).
Serum descr., 9S Rz; variety in, 113
Rzz. B. globule a microcosm con·
taining all antecedents and conse·
Quents and whole human race, ] 14
RZJ. Contents marvellous, 96 RJ.
Parent of all hurnors, 104 RIO, It3'
R zJ. R. B. consists of globules .ur·
rounded with serum. 9S Rz, sh., RJ;
s. descr., 95 Rz. G's all of enual di·
mension, 98 RS; one never like an­
other, 113 R22; contain divers saJine
and urinous parts, sh.. 98 Rs; descr.,
"2 R2Z. Fulcrum of, descr., 99 RS.
Geometrv of, can be calculated, 106
R IZ. Flexibility in, ori8'., 10J R9.
Divisihle into ~jx G's, 97 R4, 103 RQ,
.h., 79.0.6. Circulation of B's. R. B.
is perpetually resolved and renovated
104 RIO; for most part at every cir·
culation. 111 R20; whv. 104 RIO, 110
R 18. The circle of Life, descr., 104
RIO, 110 Rr8; depends on an. sp., 85
.0.14. C. of D '5 corresponds to spir.
C. zoo Ap9. C. of an. spir., 84 .0.'4;
how effected, 87 .0.5'7, Iz8 .0.15; how
varied. 91 AZ2.
RLOODVESSELS Fibre.
BODY' Corrnp. Why formed, 'sz S,Z:
for an end, 135 AZ2: e's or uses muH
put on a B., zOJ Ap14. Is merelv
symbolic, 201 Aplo; an ult., determi­
nation of soul, 120 As; and image of
its operations, 130 AI7 PsYchology.
A representation of effects, 13S A2z.
Formed only by an. sp., 86 .0.'5; by
simple cortex and fibres, 69-70 OJ-4 ;
for an end, 1.15 .0.22. An organic im·
age of mind's operations, 129 AI7,
IJ6-7 .0.'4; lives only under m., ,.0
As. Formation of, Generation. When
more perfect, I ZZ .0.7, 119 AJ. Each
part has its own motion, t 17 Az. 122
A7, ill., 118 AJ. Consists of motor
fibres alone, and constructed for 4C·
tion alone, I '7 A I. Lives in acting
and acts in living, IZO As, IJ6 AZ4.
Is restored by spir. alone, 140 AZ9.
Fires of. effect. 201 Aplr. Humors
of, IIJ RZJ. Spiritual R.
BRAIN. Rudimentsof, Generation. Formen
hv an. sp., 85 ASIS. Cer. articulated
(why, IZ4 .0.12) but not cerebel., ef·
 INDEX.
BRAIN
fect, 126 A'3. Fibres of cer. and
cerebel. everywhere intertwine, why,
127 A14. Action of cer. and cerebel.
descr., 126 AI3 Action (will). Parts
acted on by cer. and cerebel., descr.,
127 A14 J.l1uscles. Action of, in sleep.
Simple Cortex. Called pure C., 81
AS9. Operation of,' spintual, 70 04
(below). Prepares first essence of
blood, 70 04. The ult. c. of action,
128 A I 5. Fibres of. Cortical Gland
descr., 80 AS8. Form of, 109 R17;
is in I. of superior' ether, 153 513. A
liltle heart, 124 AI I; internal (147
54) and more perfect eye, 148 56.
Why so numerous, 123 Alo. Variety
of, 91 A522. Each, corresponds to a
motor fibre, 123 A9, 10; and groups
to groups, 126 A I 2a. Orig. (82 AS 1I)
and use of vascular stamens in, 84
AS '3. Are perpetual laboratories, 76
AS2; where spiT. and material meet,
80 AS8; why, Bloods (an. sp.). En­
tered only by white blood, 85 ASI4,
and inmost tunic of artery, 83 ASI2.
Cannot act without animation, sh.,
124 Al I. Cer. expands in part (co,
128 AIS, and effects, 85 AS(4) and in
whole (effect, 121 A7), 125 A12a; ef·
fects, dist., 125-6 Arza, t3, Action
(will). A. of cort. gl. is internal ac­
tion, 135 A23; is c. of a. of body,
87 ASI7, J23 A9 seq., 130 AI7 (how,
128 A15, ill., 125 A12) and circula­
tion of an. sp. Blood. As seat of soul
Psychol. S. enclosed in B., 59 H74.
Simple cort. nearest to S., 86 AS 15 ;
substance of S. born in, Generat'ion: is
seat, 146 52, and organ of intelJec­
tion, 128 A15, 16, 145-6 AI-3; quali­
fies i., 147 54. Change of state in
simp. cart, and cart. gl., deL, 133
Azo. Cart. gl. is seat, 146 S2, and
organic substance of into sense, 146
53. Cort. cer. is organ of perception,
145 SI; 3eat of mind, sh., 129 A16;
cer. is the common sensory, t45 SI.
CALCULUS ll1athematie.t.
CAUSE Corresp. Degree.
CUEMISTRY, 55 H40.
CHRIST God.
CHRISTIAN. 1\1ohammerlans and C's.,
259. C. and heathen, how saved, 3
F4. C. church represented in Jewish,
193 K67, ill., 23', 257. Schisms in,
orig., 258. State of, World.
CITY of God, 30 H7.
CIRCUMLOCUTION ,I 59 K4 Words.
CIVIL Law. C. Society.
COLD- Heat.
COLLYRIUM. 34 H12.
COLOR," def., 100 R6, 187 K55. Orig.,
100 R6. Dlack· necessary to, 18S
K54, 189 K60, 19on.; sh., 187 K.l6,
Effect of white" alone, 188 K57; sh.,
189 K59. C. of blood.
COMPOUNDS, inconstant, 112 RZI.
CONATUS." del., 157-9 KI, 3-5 Words.
C. alone, dead, 157-8 K I, 3. C. of
nature, 159 K5. Direction and ce­
lerity in all c., 164 K 13. C. will
(corresp.) , and motion, psychology;
C. and m., 12 G4, 157-8 KI, 3, 162
KIO.
CONCORD· requires a principle of C., 175
K37, 203 ApJ3, ill., 176 K38. Love,
Society, Words.
CONJECTURES· and opinions, orig. of,
188 K57, cf., 189 K60, 218, 258.
Opinion def., 190 K61n.
CONjOIN.- C. consociate, unite, 175-6
K37-8, 202-3 Ap13·
CONjUGIAL LO'lIe.
CONSCIENCE," 179 K44.
CONTROVERSIES, 218, cf., 258.
COPERNICUS, 52 H36.
CORPOREAL Spiritual.
CORRESPONDENCE. Docl. oJ C's, 200 Ap7;
scope, 201 Ap12, and marvels of,
200 Ap I0; necessary for knowing
causes, 195 Apz. Use of, unknown,
199 Ap6. Science of, known to
Egyptians, 183 K53. Is between
the spir. and nat., 183 K53; or soul
and body; 45 H25, 135 An; why,
130 A17. Cause of, 162 K8, 183 K53.
Is from coestablished harmony, 195
ApI Good. Nature full of Cs, 183
K53 Type. Cannot alone account for
body acting from mind, 130 A17.
First Philosophy and, 184 K53. Sac.
Scrip. full 01. Modes of reasoning
by, 200 Ap7. Can be known only by
analogy, 259; not always evident, ill.,
159 K4; use of C's and a's, 200 Ap8.
Learned by conversion of terms, 20"1
Ap I 0, ill., 202 Ap 13 Words. Superior
Correspondents 200 AP7 (below); de­
mand distinct names, 196 Apz, ill.,
Ap3; and formulas, 200 Ap7, C. in dis­
eases, 199 Ap5. Allegorical (del.... 192
1(67) or parabolic C., ill., 227. 1-. of
dreams, ill., 244. Fabulous C. def.,
193 1'67; ill., 244. Harmonic C. def.,
192 K67; ill., 218. C. in animal
kingdom, 76 AS3. Typical C. def.,
193 K67; ill., 229 T.vpe. C. of human
and divine actions, ill., 248. Rules·
for finding Cs, 195 Ap2, ill., 1961\P3;
183 K53. As to proof, 162 K9. As
to forming equations, ilL, 168 KZ5.
classes (def., 158 K2) and terminol­
0fU, 158 K4, 166 K20, 192 K67; R's,
when terms, 174 K33 and correspond­
ents are l~ckjng, 166 K20. As to ex­
emplars, images, T)·pcs. C's and
Representations." c. of, 162 K8. In
Sac. Scrip. Life, thought, and angelic
speech consists of R's, 217 n. 1. R's
in soul after doath, orig., 61 H76.
Spir. World. Why R's instituted,
257-8; when u~efuJ. 217 n., 258.
Ancients spoke by fahles. 244, and
R's, 245; al~o the prophet~, 249, 2 '7,
SolonIon. R's of, dream,. 193 1-:67;
of oracles. ill.. 247; of poel', 193 K67.
Wo,,(fs are R's. The rcpresentati\'e
world, 160 K6, 9; the w. merely
symbolic, 201 .'\PIO. Correspondents.
(See also inrlex, p. 205.) :\ction.·
motion, 192 K67, 141 :\33. COl1atu~.­
will, 16 GII, 141-2 J\J~-4. Image~.*
ideas, reasons, 192 K67. Light, * in·
telligence, wisdom, 192 I~67. Love,·
desire, will, action, ! 5 G8, 160 K5·
 268 PSYCHOLOGICAL TRACTS.
CORRESPON DEN Ct: (Correspondents).
~odi.fiea~ion,* sensation (151 SIO),
ImaginatiOn, thought, 192 K67. Na·
ture,· life of individual, and of com­
munity. 169 K28.
CREATION.· Represented in God, ill.,
2.17 n. 2. Why perfect, 172 K31, 218.
Not from nothing, 56 H42; but from
10\'e, 173 K32. End of. 160-2 KS, 7,
8. C. of first man, 67 0 I. C. in Sac.
Scrip. Creating and making, dist.,
z18.
DARKNESS· Li,ght.
DAVIO, 249·
DAVUS, 36 H '4.
DEATH. !I.-Ian immortal, why, 169 Kz&­
7 Spir. World. Spir. D., def., 174
K33. C. of D., 70 05. Man alter·
nates between D. and life, 104 RIO.
Progress of, in body, 120 As; effect
on b., 60 H75. D. of soul and mind
Ps)'cholog)'. In Sac. Srif'.
DEGREES It in all things, descr., 198 Ap3.
----Pedection is according to, 148 56,
ill.. 109 R'7. Use of, to soul, 15 2
512; to knowledge of S., 149 S8.
Doet. of. necessary to examine blood,
'07 R15; to find causes, 198 Ap3.
D's of Ends, descr., 198 Ap3.
DELPHIC, 27 H6.
DERVISHES, 259·
DJ::TERMINATION* ~Vords. Principle of
D., 165 K14-6, and ind., 166 K'7-19·
DF.SCARTES. 28 H 7 note.
DF.VIL Sf'ir. World.
DlSCORO* Socicf)'.
1)ISEASES* Old age. Correspondence of,
199 Ap5. D's of fibres, effect. 7I 05.
Contagions, 83 ASlz. Apoplexy, er;i.
lep~y. catalep:-;y, illustrate ani~nation of
!>rain, I:q /\ J 1 ; a. e. c. and lethargy
dl. that mind is in brain, IZ9
A16: a., e., paralaysis. 1t convulsions,
t('tanus, ill. Illu!"cular actlon, 87
,\SI7, 119 A4, Fevers." State of
Cort. gl., in .,Ieef'. lethargy, carus,
12S A 12a. Drunkenness, insanity, It
foolishness,· orig. of symptoms in,
88 1\SI9; spir. c. of insanity, 180-1
1'45-6.
DIVI~E God.
))PlIXERS Speech .. Prophets.
DOCTRfNE not neee~sary in pnmltJve
timt'~. 172 K31. In Sac. Scrip .. 245·
D. of Corrcspondences, degrces, forms,
order.
Cerebe1., intertwine, why, 12 7 :\14·
))OUDTS~· 190 K62. Con;eclurcs.
State in sleep. Nerves lt are paths of
DREAMS Sleef'.
ASI8.
DRUNKENNESS, 88 ASI9.
EFFECTS," def., '33 Aoo, Words. Belong
to lIo!urc. ~~Tcstimon:y of, T66-7 K21­
4. N at-. l'o 5 anci ratIOnal actions ra­
,tio. 168 KZ5. Princif'le. Faith f~om.
in mll~clc, 132 ..\'19. Each has a cor­
1·.FFLl'VIA Atmosphere.
responding cort. gl., 123 ~\9, 10, 126
EGYPTIANS Corrcsf'.
1\ 12a. 1\ature of, not vet determined,
~LASTfCITY pre~en'~s forces, 103 R9.
T'9 A~. :'\fore simple "and compound,
EMINENT lmaglllatlon, psychol. E. and
ciist., 117 A I. E:..:pangion and con­
analogue.
END.' Belongs to God. E. of E',.
<i~scr., 160-1. 1'7-8. I~ spiritual and
Wlt~oUt motion, 135 .'\22. Sup""'ne
p:.. IS g.lory of Deity, 198 Ap3. Soul
In IOtultlon of E's, J 35 A22. Spirits
reffard Eis only, 137 A25. E's are
object of intellect, 181 K46 Words.
I?egrees of E's, descr., 198 Ap3. Ra·
tlonal and corporeal E's, spiritual.
N at ure for promotion of E's 162 K8'
body formed for, 135 A22. ' ,
ENGLISH, 54 H38.
EQUATION, Mathematics.
EQUILIBRIU ... • Effects of, ill., 142 A34.
In atmospheres, sensories and mo­
tories, 164 KI2. Freedom.
EUCLID, 53 H37.
EVIDENT* Ambigllo1U.
EVIL' Good.
EXE.. PLAR T)'pe.
EXPERIENCE Sdence. Experimental Psy­
cllol.
EZEKIEL, 249.
FABLES, ancients spoke by, 244. Fabu­
lous corresp.
FACULTY," def.. 161 K7.
F."TH,· def., 14 G7. Love and, 14 G8.
~oul demands F. from effects, 57 H7 Z.
Saving F. def., 17 G'2, 15 (;8; is F.
in God, 4 F6, and Christ, 3 F,-z. F.
conjoined with morality, 61 H76.
Historical F. def., 15 G8, Heat/un. F.
in things unknown, 50 H33. F. and
Works. Paul and James on, IZ G3·
Sac. Sedp. teaches nothing but W's,
ill, I I seq., Gz scq. F. without W's,
clef. and ill., 16 G9-1 I; a contradic·
tion, IS G 13; non existent, I I G I and
n. How F. and not W'g saves, 16
G It. F. and action, 16 G9·
FALL. THE. 171 KZ9. Sac. Serif'.
FALSITY,' def., K54. Use, 185 K54, 187
Kso, and necessity of, 189 K60. World
(state).
F.,T. Ori!:. of, 64 H7Q·
FIBRE." 1\lust have fluid, 75 ASI. Each
F. has own action, 118 A2. Com­
munity of, 118 Az. Coalesce in old
age, 118 .-\3. l\re paths between int.
and ex. sensations, 145 52. Use of,
:n nutrition, I o~ RIo. Diseases of.
Simple F. def., 81 A59. ,\re rays of
light of soul, from pure, 81 AS9, or
simple- cortex, 128 :\ I $. How formed.
117 AI. With simple cortex, form~
body, 69, 70 03, 4. Is first F. of
embryo, 117 AI. Communicates with
cort. gl., '46 52. Medullary F. Goals
of, 8. ,\59. 1\1. F', of Cer. and
~ensation, 146 S2. Consist of F's, 88
1St, olfactory, 2, optic. S,
gustatory. 7, auclitory, 9, (hypoglos'
sal), 140 ~o, and 8, par vagum, 88
..\S 18. Motor F. i~ last determination
of F., IZ3 A9. The only substantial
traction of. eff'l'ct, IJ2 .-\IQ. Equi­
librium in, 164 K 12. Produces action,
117 :\1: how. 132..\'9. Corporeal F.
def., an'! orig., ~z-J AS 11-0. Fluid
in. f{4 ;\SI1. Bloorlvess,.ts made up
solely of F's, 121 A6. lnmost tunic
 INDEX.
FIBRE (llloodvessels).
of artery* ends in cort. gl., 88 ASI2.
Choroid plexus, use 01, 82 AS 10.
FLAMSTED, 52 H36.
FLUXION, no action, 1)8 /'\.27, or form,
without, 136 A23.
FOOD. How assimilated, 104 RIo. El·
feet of coarse F. on mind, 87 AS20.
Lile without F., 83 ASI2. Spir. F.,
237·
FORCE: def., J4 J A33, 158 K3· F's are
the parts 01 nature, 170 K28. F. 01
inertia del., 165 K17; <.lescr., J66 K19.
Motive F. del., Js8 K3. Passive F.,
166 K18. F. and Will Ps)'cilol. F.
and motion make action, 16 GIO; no
F. without a., 133 A20. Unique F.
a mystery, 46 H26.
FORM: del., 148 56. Int. and ex. F.,
182 K49. Is predicated 01 substances
and lorees, '48 56. No F. in God.
138 A27. Existence, 126 A 13, and
quality 01 a thing depends on, '33
A20. No F. without idea of fluxion,
J36 A23. Doct. of, necessary for ex·
amination of bloods, 107 RI S. Per­
fection of, is according to degrees,
148 56; ill., 109 R17. First animal
F's conceived in simple cortex, 70
04. Place and motion cannot be
predicated of most simple F's, 133
.'\20. Spir. and eel. F. P sycilol.
Vortical F. 01 purest blood, J09 R17;
v. and spiral F. of cort. gl. and an.
sp., 109 R17. Circular F. is cor­
poreal, 106 RJ2; c. and angular F.
01 red blood, 109 R17; a. F. in in·
ertia, why, 166 K19·
FREEDOM in harmony, 119 A3. Liberty
in soul, 30 H7. Distinction neces­
sary for, 122 A7, Perfection. Essen­
tial to rational baJance, 163 K 10, 11;
to r. action, 135 A22; to human pro­
prium, 164 K 11. Use, abuse and re·
straints of, 161 KIt.
FRENCH, THE, 54 1I38.
GALLlLEO. 52 H 36.
GENERATION, Organs of, 68 02, 3. Tes­
ticles under cerebel. alone, 127 A14.
Impregnation of ova or testes, 63
H79. Soul is from parents, sh., 67
02; conceived in male seed, 68 03;
c. and born in simple eort., 81 AS9;
how, 70 04. Only a portion is tran­
scribed to offspring, 68 02. Soul
produces immediately only simple
cort., 86 ASI5 Blood (an. sp.).
Rudiments of brain conceived in
male organs, 69 03, cl., 85 ASI5.
First animal forms, 70 04, or simple
fibres. First formations of embryo,
descr., 85-6 ASJs, 16; almost wholly
membranous, 63 H79. The muscle is
the la" thing, how formed, 117 A l.
Sell-lile commences with breathing,
why, ill., 252. nirthmarks, 130 A 17.
(;EOMETRY, Nlathematics.
GERMANS, THE, 54 H,J8.
GLANDS, Communication of, with atmos­
pheres, 83 AS, 2. Use of pituitary,
64 H79, and miliary, 83 AS'2.
GOD." Is highest good, 173 K,J2. No
beginning in, 160 K70. No form or
state in, 138 A27. Action cannot be
predicated of, J38 A27. Is en<.l only,
J62 K8; glory o[ Deity, the supreme
e., J98 '\1'3. Is highest good, '73
K32. The sun" of wisdom, 170 K28­
9, J78 K42, 179 K44; lount of intelli­
gence in heavens, 180 K45, 204 ApI4.
Sole judge, 17 G 12. Founder of uni­
verse, 142 A34; in G., is a representa­
tion of u., before creation, ill., 217 n.
2. G. and nature. 161 J<'8. J ove in
G., unites all things, 176 K37 Corr.sp.
Grace"" belonRs to, 161 K7; g. of (;.,
J4 G8, J60 Ks. Testimonies 0[, 167
K2t, 2.1. Dis.per~es all evil, r83 KsI.
City of God, 30 H 7. G. in Sac. Scrip.
G. <.lescr., 235. Angel called G., 2J9.
Contemplating G., ill., 253. Human
things ascribed to, 233; seeing (230)
and willing, 222; anger,· 223, 232,
230; descr. by type, 233; repenting,
why. 253. G's promises are types of
h.eaven, 234. Trinity, 240. Jehovah
for his angel. 219. Divine is highest
good, 178 K42. Manifested in so­
ciety and heaven, 163 Kt I. Most
pure aura compared with D. Spirit,
170 K28 Soc. Scrip. Corresp., 248,
and ratio between D. works and hu­
man actions, J 67 K22. ill., 168 K25;
no c. to inertia, in, 166 K20, cf., K 18.
D. principles, del., J4 G6. Wisdom
is purely D. D. operation, 157 K I.
The D. will to operate is Providence.""
157-9 K24; no D. o. from P. alone,
Js7 K13; no D. o. without P., 163
K I 0; a non-operative but unceasing
P., 158 K3, (64 K12. P. is constant,
193 K67. Consists in corresp. of D.
and human actions, ill., 248. Is D.
disposition· and succession"" of things,
165 KJ3, sh., K16, Words. Is predi­
cated only in a created universe, 16S
KJ6. No beginning of, J60 K7· God
disposes 163 K13, 14. P. curbs
wills, how, ill., 142 A34. Laws of
society and all rational action is
from, 138 A37. Avarice denies, 198
Ap3. Love of salvation, grace, P.
and s., 160 KS Faith. Conatus, will,
P. dist., 157 K2. Prudence, del., 138
A26. Predestination in Sac. Scrip.,
253. Christ and G., no dist. be·
tween, 3 F4· Why came on earth, 4
F7; when, 22'. If C. ha<.l been horn
elsewhere, 4 F6. Suffered for all, 3
F 4. Salvation by faith in. nelief 01
~rohammedans in, 259. C's word!i
now deemed ~imple, 250. C. and
flood, 221. Christ in Sac. Scrip. Ad­
vent, 225, 236-7, 23Q, 240, 244, 24.7
Last judg. Lord's prayer, 25<>:-2.. Cs
entry into heaven, 240. An01ntlOg of
("'s body, 23S. Messiah. 228, L01'C,
.'ne. Scrip.; Jewi5h expectation of, .'1
FS. God and "hn. Ratio, J67-8
1(22, 25. G. in His felicity without
heaven, 251. G. rules world, 168 K25,
and nasses to nature throuJrh man.
'7' K2Q. G. M. nature, J6s K14. G.
n~cesfary for human society. 163
KI I ' for M'5 happiness, '71 K2Q.
T o .. ~ of our falvation. 161 K7-8.
Why G. requires wor5hip, 249- G.
 PSYCHOLOGICAL TRACTS.

GOD (God and Man). obvious, J6 HI5, J9 HI8. Wholly

not seen, only a type, 232; revealed occult, 36-7 H13, 15; 43 H21-2, 46
by representations, 245. Not to be H26, 49 HJ2. Stops stream 01
effigied, 233, idolatry. G. speaking knowledge, 41 H20, philosophy and
naturally, to be understood spiritually, psychology, J4 HI2, J8 HI6, 47 H28,
234. Lot'e to G. 1\1 en easily ac­ 50 H33; and enslaves mind, 34 H 11­
knowlcdge some deity, why, 257. Men 2. Flees to ignorance. 50 H33.
caHed G's, 224. HATREO~ Love.
;;000," def. 182 K50, ,88 K56, Words. HEART. Sphere of, 95 RI. Formation
HiR"hest G. def., 173 Kp. Requires of, 85 AS I 5. Dependence 01. on
corresp., 172 K3t. Pertains to wisdom. nerve fibres, 121 A7. Ruled by
Can be investigated only as to quality, cerebel., 127 A 14. Effect of systole
181-2 K48-50. G. works, faith. and diastole, J21 A7.
Good and evil def., T82 K49. Are HEAT" and cold' del., '02 R8. Vital
perceived naturally, 178-9 K42, 44· H.. blood.
Posit truth and lalsity, 188 K56. Use HEATHEN Christian. Idolatr)'.
01 E. to G., ,85-7 K54, 56; '90 K62. HERO Worship.
E. appears as G.. when, 178 K42, J90 HEVELlUS. 52 HJ6.
n. Counterfeiting appearances, 181 HIEROGLYPHICS, 184 K53.
K48, 189 K60. Desires can be dis­ HUMAN, del.. 161 K7. 164 K12, Ma".
sembled, 190 K60 n. Evil" def., T82 H. proprillm, ,64 1(lI. H. to think,
K49. Is the devil and actual, 186 not to speak purely spiritually, 217.
K54. Dispersed by God, ,83 K5I. H. actions. H. Race. Last Judgment.
Diabolical is deepest K, 178 K42. It. Societv.
No affection without E., ,86 K54. HUMORS 01 -borl,..
Variety. HYDATIOS. 6~ H79.
GOVERMNENTS. why, 164 Kt 1.
HYPOCRISY LOT'cs.
GRAVITY,· deL, and orig., JOI R7. A

purely natural action, 'J4 A2I. The IDEAS* Psvchol.

principle 01, ,6S K'7; sh., ,66 K[9. IDOLATRY,·orig., 257. Why forbidden.
231; command against, 233. i\1en
G. in blood. easily acknowledge some deity, why,
HAB[T. Habitual action, del., T3[ A.8­ 257.·
effect on soul, psychology (s. alte; ICNORANCE." del., 185 K54; c. of, 180
death). K45. Why necessary, 185 K44, sh.,
HAPPINESS· LO'res, Words. 187 KS6, TTltth; Varietj'. Does not
HARMONY" def., '71 KJo, "Vords. Is depend on soul, 192 K65. Deceives,
from order, 171 K30, sh., 173 Kj2. 178 K42_
Is liberty, 119 AJ; the c. 01 beauty, I MACE" Type.
'7 [ KJo, sh., 17 J KJ2. How se­ IMAGINATION* Psychol.
cured between int. and ex.. action, IM MORTALITY Death.
'~2 A'9. Principle of, conjoins, [75 INCLINATION* Animal.
}(37. 203 ApI3; universal in superior INDIES. 59 H74.

nature, ~h., 170 K3a;. H. preserves INDIFFERENCE! def., ,66 K'7-8.

n., 173 K32. Harmonic corresp.; c. INERTl....* Force, Words.

is from co-established H., 195 ApT. INFLUX, law of, 77 AS4, '06 RIJ.
Harmonic differences. ,88 K57. H. INSA!'fITY,* Di.rcases.
or analogy. H. and IOT'e. Conatus, INSECTS, 8J ASlZ, 122 A8.
will, H., 102 K67. H. and Dishar­ INSTINCT Animal.

mony. Effects, 172 K30. J (; pre­ INTELLECTION Psychol.

serves and destroy!', 174 K34; joys INTENTION* L07:e, Man, Words. Is in all

and saddens, 172 K30; is ~hapely* Will Psycho/.

INTERMEDIATES. e~!;enti(\l to nature, 77
and unshapely, 178 K42, .h.• 179 K44.
H. of soul and Body. Old object of AS4; to .oul, Psycho/.
~earch, 129 A 17. H. and corres". INTERNAL Sp1·ritual.
between. What S. desire!" to know ISAIAH. 249.
coneerning, 40 H2o; occult systems ITAL'ANs, 54 H38.
not acceptablc, ill .• 2J H [I. S. and .lAMES (Epist.), 12 GJ.
B. bounn together. 59 H74. ill., 50 JEREMIAH. 249.
HJ2, 63 H70; Wolff on, 29 H7; dis­ JEWS, called Republic 01 Jova, 246.
cussed, J7 HI6, 40 H19, 42 H21. 46 Represented by Cain's cri'ne. 2.10.
H26; S. would thus he neither in nor .A.rf" servant!o=. 2~ I. Vvhy forbidden
out of n., ~R H 17. Preestablished H. idols, 2J J. Idea of the ]If essiah, J
Is from Gon, 29 H7 (Wolff). Doct. F5. Jewish Church, C1Iristia".
of, 28 H7; orig.• 47 H29. ann growth JOHN (f':PISt.), I' GJ.
of. 27 H6. Judgment of aneicnts on, Toy" LOT·e. Words.
SO HJ4-S_ Examined in detail, J5 lUDGMENT," def., 140 AJo. J. hy God
HI J scq. Psy c!ra 109)' (appetitions), . and man, disl., 17 G (2; J. and con·
Swedenborg. Applied and exposed, c1usion, ,66-7 Kz!. J. and prejudice,
48 HJ I. Is of no use, 47 H28. In­ 27 H;. Last J.
volves the incomprehensiblf". 26 H4. JUPITRR'S Tables, J8 H 16_
Tells nothing, H H,O, 40 H20. Op­
pose!" soul, 3.1 HI I. Is contradictory, KEPLER, 52 HJ6.
42 H2I, 44 H25_ Explains only the KINGDOM of God Last Judgment.
 INDEX.
LA HIRE, 52 H36. . ~UN'CS. Respiration, 121 A7; oat. and'
LAST JUDGMENT. The second advent m
Sac. Scrip., 225; in Lord's prayc: r ,
25 0 How kingdom of God wIll
co";e, 176 K38. Sun of Wisdom .will
shine in L. J., 178 K42. All thmgs
will be revealed, how, 179 K44; ef·
feet on consciences, 179 K44. World
and human race will never perish,
169 K26-8, cf., 163-4 KIO, .12, '7'
K29 Nature; ill. in Sac. SCrIp., 2 19
God (Christ).
LAW.· Providence. L. of Nature: of
Soci<ty. . L
LEARNING, Methods of, Analyhc. . poses, 165 K14. Nature .depends on.
from senses, descr., 2S H2. Learned
World.
LEIBNITZ, 28 H6, 30 H7, 35 H 13·
Praised, 53 H37.
~IFE· Death, Words.
LIGHT.· Need and use. of, 178 K4 2,
181 K48, 202 Ap13; ,11., 182. K49·
True L. prevails, 182 KS I. Sptr. L.,
Last Judgment. L. and understand·
ing, psychol. Fatuou~ L's, dc:f., 182,­
3 KS 1-2. Secondary genume L s
def., 182-3 KSI-2. Cold L. in mind;
201 ApII. Corresp. L. and shade.
L. alone blinds, 189 KS9; needs S.,
why, 184 KS4, sh., 187 KS6, obscuroty.
'f.·oriety. S., c. of, 180 K4S, 204 Ap 1 4;
is actual, 185 KS4; deceptions of, !7 8
]\42. L. and darkness m Sac. SCrip.;
6rig. of d., 180 K4S, 191 K6S·
WKENESS, type.
MEMORY Psychol.
LoRD God, Prayer.
MEMBRANE Generation.
LoVE,· del., 14 G7 Words. L's are
MESSIAH Gad.
ends, 181 K46. Pure 1.'5 are of soul,
142 A35; L. unites 5'5, 174 K34;
~onjoins minds, 175-6 K37-8; forms
and preserves, 173 K32. 15 bond 01
society. Forms heaven Sp,r. World.
'L. will action, Psycho I. Loves
en'umerated, 175 K3S. Love in God.
Principle of L., 176 K37-8, 203 Ap 13.
L. 01 highest good, 173 K32. L. and
faith. L. of self preservation,· descr.,
198 Ap3. L., happiness, heaven, 17 2
K30. Harn.ony, concord, L., 175
K36. Love to God and Neijthbor,
def., 17 GI2-3. Are conjoined, 17 6
K38. May be separated after de.ath,
18 G13. Are first law 01 soc..ty.
How to L. N., 17 G12. Orig. 01
mutual L., 176 K37. State il men
loved God, 176 K38. Conjugial L.,
175 K3S. A purer and nameless love,
197 Ap3. Connubial L., 48 H32. C~
and venereal L., '75 K3S. Venery,
48 H32. In Sac. Scrip., marriage,
226, 237-8; husband and wife, 240.
One wife only, type of Messiah and
Church, 235. Corporeal and worldly
L's, 18<>-, K4S-6. Hatred· disjoins
soltls, 174· K34. Affections.· Orig.
of J 90 ]{60 n.; from sensations, ,87
KSS. No A. without evil, 186 KS4.
Ambitions,· effe~t of, 201. ApII;
spurious and legitimate A" dtst., .198
r\p3. Avarice" 198 ApJ. HypOCriSY,
good. Joy· is of mind, 173 K31 ; A.,
delight," 172 K30. Ple~sa'!t. Slug;
gishness· (words) and mdlfference,
166 KI7-9.
voluntary action, tningled in. why.
[27 AI4; r. commences life, 252. In
sleep.
LUTHER, 12 G3. Lutheran dogma, I(
G..
MAN: def., HumaJl. A l.11icrocosm, 163
KI I. Atmospheres act on, 200 Ap8.
Why born on earth, 62 Hn· The
first M., 67 0.. Never pure on e.,
'39 A29. Rational mind necessary
to, 163 Kt 1. Alone perceives beauty,
'73 K3" The bond between God and
nature, 168 K2S, 171 K29. M. pro­
Variet)' among. To be judged from
intentions," 13-4 G4-S, 165 K,6, 167
~21, cf., 189 K60.. Int. and ex:., man
(spir.) in Sac. SCrip., 254. Splr. and
nat., M., 225-6; s. and n. body, 25 6 .
M. descr. by types, 235. Created
from dust, 219, in God's likeness, 218.
MARROW, Orig. of, 64 H79·
MATERIAL Spiritual.
MATHEMATICS, the orig. of,. doet..of,
pre'established har",ony. Calculahon
of space of blood globules, 106 R12.
Laws of nature are. geometrical, 177
K40 i contributions of g., to learning,
52-4 H37, 40. Universal Mathesis,
the science of sciences, I O W 3,
Swedenborg; rules for forming equa·
tions in, 167 K22, 168 K2S.
MEDEA, 41 H20.
MICROCOSM Man.
MINGLING Variety.
MODIFICATION· P,,'chalog)' (Sensation).
MOHAMMEDANS. Religion descr., 258--<):
suited to Asiatics, 259, 260. M. and
Christians, 259·
MONADS Substance.
MORALS, 158 K2, 159 K4. Faith and,
61 H76.
MORPHEUS, 26 H3·
MOTION.· del., 158 K3. Cannot be
predicated of Soul, 138 A26; or 01
most simple lorms, 133 f'20. Volun·
tary :'1's, 44 H23, ActIon. M and
conatus; and force.
MOTOR-IES, Equilibrium in, 164 K12.
Fibre.
MUSCLE," Constituents 01, 87 AS'I7,
119 A4, 120 A6 Mo!or fibre, <;>0 y
substantial in. Last thIng determmed
in embryo, 117 AI; Organs and
everything corporeal IS muscular, 118
A2. Most M', have fibres from cer.
and cerebe1., how, 127 A 14; effect
of gen. animation of brain on, 126
A 13. Reciprocal motion of, c. 01,
r2r A6 126 A13, 130 A17, 110 R 1 9;
ill., 87 'ASI7. Action 01 M's.
NATURAL Spiritual, Words. N. necessit)'.
N. religio... .
NATURE," del., 16, K8, Corresp .. Un!.
venal N. def., 170 K211. SuperIor N.
rarely pure. 100 K62. Is. dea~, I?S
K I S. Soul after death IS still m
Spir. World. Conatus of, 159 KS·
Necessary for providence, 165 K16;
 PSYCHOLOGICAL TRACTS.
NATURE
for world, 163 KII; for promotion of
ends, /62 K8. A type of spir. things;
the handmaid of s. essence or intel1i­
gence, 137 A25, 130 A 17. Will en­
dure .!:o long as sun eIs, 168 K26-8;
can be destroyed, 173 K3I, last jltdg.
Preserved by order and harmony. 171
K30, sh., 173 K32. Perfection of, de­
pends on man, 168 K25; and on
t·aricty, 91 AS22. God, m .. N. Effects
pertain to, 161 K7-8; must be investi­
gated in her e's, 8 W2-3; 257; science
of all her e's necessarY,9 W3. To be
approaehed in her hidden recesses 54
1-140. l'\ ow almost unclothed,' 55
H40; by the sciences, 52 seq., H37
seq. Still concealed from learned
world. how, 51 H35. Superior N.,
perfeetion of, r03 R9; universal har­
mony in, sh., 176 K38; rises to
sphere of universal and eminent
words. .g6 Ap3. In Sac. Scrip.
Laws of are necessary and geomet.
rical, 177 K40. Why called laws, 177
K4°. That superiors flow into and
rule l!iferiors, 77 AS4, 106 R13; sh.,
176 j~38. That intermediates are es.
sential to N., 77 AS4. That every
substance shall regard other sub­
~tances as itself, 177 K39. sh., K4I.
NECESSITY" Natural, 177 K39.
NEGATIVE, * Affirmati'i..'e.
NEIGHBOR /..on....
NEWTON. S.1 H37.
NUTS, Scattering, 55 H40.
OBJECTS" Words. Degrees of 181-2
K48-5 0 , I8g K60. Psych 01. (mind)
OBSCURITY." P,revalc.:>nce and use of:
'go K62. Attnbuted to understanding
psychol. • 106 RI3, ill., 105 RII, i. e., without
OEDIPUS, 36 HI4.
OLD AGE.· Cause of disease in 140
A29. Ulood colder in, ~'hy, 10~ R8.
Fihre~ coale~ce in, (18 A3.
OP(NJON· Conj"clure. Ignorance.
OPTIcs. 53-4 H38, 40.
ORACLES COTTCSp.
ORDER.· Doel. of, 107 RI 5. The c. of
harmony, sh., 173 K32. Nature pre­
served by, 17 r K30. sh., 173 1(.12.
When perfe-ct and impf"rfect. 160 K6,
,6. K9; effects, '71 K30. O. har·
many, beauty, J71 1<30, 173 K32.
ORGANIC. Everv O. is spi,·. and nat.,
86 ASI5; ill. in body, 136 A24.
PARABLES. 227. Corre.Jp.
I S8 58. Modification.· Sensation.·
PARTICULARS Uni7.'crsa/s.
111:. corresponds to S., .87 K5S; ill..
P/\UL on faith, 12 G3. P. not now
15 r S 10; becomes S. in animals, 187
esteemed. 250.
PERCEPTION P,ychology.
PERFECTION* of first creation consists
in mutability of state, 103 Rg. Needs
imp., 184 K54, .h., 187 Hs6. Is ac­
cording to fl'ecdom of part!", 122 1\7.
IIg A3. Action (mu,cles): to degree,.
P. of naturc; of Order.
PERSPIRATION 83 "'2.
PERSIA. .10 1I74.
PHJI.OSOPI-I v mu!"t 3grt'e with experi­
ence, 27 H5. Faith, World (learned).
Ancient P., correspondencc.
PHOSPHORIC substances, 183 KS2.
PHRENOLOGY. Corresp. of groups of
cort. gl's with g's of fibres, 126 A I za,
123 Ag.
PHYSICS, SS H40.
PIOUS Ancients.
PLEAS"H:T,* deL, 191 K63 Words.
POETS. Representations of, Ig3 K67.
POSITIVE* Ajfirmati,'e, Words.
PRAYER. Why needed, 251. Lo.-d·s P.
expl., 250-2.
PREDESTI NATION, 255.
PREJUDICE Judgment.
PRINCIPLE,· Physical, rational and Dj·
vine P. def., '4 G6. P. of concord;
of determination; of effecting, word;
gran',),; harm01l)'; JOT'C.
PROOFS Rules of, .6. Kg.
PROPHETS saw in day time, how, 249.
Spoke by representations, 249, 247·
Called soothsayers or seers, 22 J ;
soothsayings. 225.
PRtJPORTJON,* def., 190 K6I.
PROPRIUM Humau.
PROVERBS Solomon.
PROVIDENCE* God.
PRUDENCE, deL, 1,}3 :\26.
PSALMS, ftlll of admiration of God, 249;
of correspondences of actions, 248.
PSVCIWLOGV. i'\eeds all the sciences, 7
WI; ej;pecially anato'"T1Y, 89 W2, 3·
.\cquirerl slowly, 57 H73; anel by de·
gree!'. 149 S8. and labor, 21 H. pref.
SW(!d(!H/)or~f2.·. . Experimental P., what
it has tallght liS, 54 H40. Soul ann
Body. Why S. born on earth, 62
H77. In forming n., views all as
formed. 130 A17. Descends and as­
cends, how, 152 S 12. Conception of
S., generati011. Cannot act on mat­
tt"r without intermediate~, 79 AS5.
an. spir., 85-6 ,\S, 5-6, blood,. Om·
nipresent in H., 58 H 73, ill. ann sh.,
H7? body; can~ot leave B., except
by death, 60 H7S. Harmony of S.
and B. Seat of S. brain. Senses.
Draw beginning from ~oul, 59 H74-5.
Orgam: of ex., S's are according to
fornls of forces, ill., 153 St3; are
mere instrll·nents, ill., 147 S5: unre·
liable, 25 H2. "Vhy deceptive. 62
H78. Learned from S's de~cr., 2S
H2. Oflices of, '5' S 12. Each S. has
its own harmony, 174 K33, and per·
ception, 178-1) K42, 44. Eye.· blind­
ing of.• 88 K57. Sight more perfect
than hearing, '48 S6; h. an inL. s.,
K5S; why and how, '5' S.o. Why
callcel M., '5' S.o. S. der., 146 S3;
is universal in hody, 50 IT74. I~ a
passion, 15' SIO. Produced by
tOLlches, 147 55,152 S12; ilL, 'SO SQ;
hy harmonic differenct:~, 188 1<57·
N0 S. without org;tnic suhstance, ill.,
146 S3; is as the form of the organ,
111., 148 S6, or brain, 147 SS: and
the reve·rse, ill., 147 S4. Dull in ,leeI'.
}\~cend!", 152 512, by nerves. 146 S2,
fibre. An. SI'. necessary to, 88 ASI8.
Not ~o important as actiou. r 52 5,2.,.
 INDEX.
PSYCHOLOGY (Degrees of Sensation).
Degrees of Sensation. Ex. int., and
inmost S., and their organs, def., ill.,
145-6 51-3; dependence and order
of, 149 57-8; ill., 147 SS· Ex. 5.,
communicates with int., how, 145 52;
its quality depends on this c., 147 SS.
1nl. and ex. sight compared, 201
Ap 12. Senses compared with a purer
S. of soul, 62 H78. Int. sensory or­
gan is mind, 189 K55 (below); In·
most Sensation (below). Sensation, *
imagination," memory. perception,
thought. * S. has some reason in 1.,
40 H 19, 45 II2S. Relation, 40 H '9,
45 H25. Coresp. and harmony be·
tween, 192 1'.67. Progressive forma­
tion of, 170 ).(28. Ignorance neces­
'ary to, 185 K54, .87-8 Ks6-7. Oual·
ity of, depends on an. sp., 88 Ks, 9 .
Modif., S., perception, understanding,
174 K33· Perception, called rational
understanding,*" 145 SI; determined
by simple cort., 147 54; organ of,
brain; p. follows intellection, 149 S8
(below); natural p., 178 K42: how
dulled, 179 K44. Memory, def., 151
511. Eminent imag.. def., r97 Ap3'
ideas' of imago def., 89 A519; of
memory, deL, 151 S~1. J's of mind
ce,tn. he calculated, how, 199 Ap6; are
dlStll1ct from actuality, 133 ;\20'
orig. of, 170 1<28, 186 1<55. Must
he insinuatecl by senses, 20r ApI2.
1'5 of thought (below). Material
and intellectual 1's, 185 K55; m. 1';
(Wolff), 29 H7; are independent of
motions, il1., 49 II32; give rise to rn's,
44 H23-4, cf., 133 A20. Ignorance
or falsity necessary to I'~, r8s K54.
187-8 1<56-7. Material 1'5 contrib·
ute nothing to Perception and appeti­
tion (Wolff), 44 H25. P's and A's
def., 28 H7. Are not pre·established,
43 H22. Series of, consenticnt with
s. of body, 36 HIS. Are indcpendent
of world, yet observe laws, 29 H7.
Laws of, discussed, 39 H 18. Pro·
duced by a uniquc force, 36 H 14.
Relation between A. and motion, 45
H25. Wolff's doct. applied, 48 H32,
harmOIl)l.. Animus· is a genius or
spirit, J 70 K28. Depends on an. sp.,
90 AS22. ·variety. The corporeal un­
dcrstanding, spiritlllll. Affected ac·
carding to sensations. 187 KS5. Af­
fects heat of blood, sh., 101 R8. Fires
of, effect, 201 Apl!. Affections of,
LO'l·I!. Rational Mind. * Is internal
sensory (below). Seat of, in brain.
Is same as- spirit, 170 K28. Neces­
sary to man, 163-4 Kr 1-2; whv, 178
1<42; why R'i ven. 179 K4d, 182~ Kso.
188 K57. How born and perfected,
181 K46. Must be instrncted, 257·
Is never pure,· why, J 39 A29; rareJy
are p. things in, 190 K62, cf., 217;
effect of p. truths on, 189 Ks9, ra·
tionality. Signs of error in reasoning
nf, 162 1<9. Can be extinguished, 173
K;u. Serie~ of operations of. (lescr.,
'40 A30. Seeks causes, :u H9. 10.
Repels mere authority, 24 H!. Io:no·
ranee necessary to, 18S KS4. Rep­
273
resentations· in, 2' 7 n. I. Views ac·
tions before they exist, 129 A 16. R.
actions. Use of intelligence. * 202
Ap 13. sh., 182 H49, 50: truth the
subject of i., 189 Ks8. Ends are the
ohjects of the understanding, 181 K40,
words; regards only particular e's.
.61 "7. Intelligence def., 1.17 A2s,
~7? ~<~8, wisdom, words; i. alone, is
~nJ~ln~uS, 188. KSS; why, 189 KS9;
I., 111 ~.ac. Scnp., 2SS, 260. Light at­
tributed to, why, 181 K46: a150 ob­
scurity. why, I9I K63. Secondary
true understandings and false u's,
dd., 182-3 KSI-2; corporeal l1., 178
K42; effect of coarse food on 11., 87
AS20. l\'lere eorrcsp. cannot account
for body acting from M., 130 ;\17.
L07-'es or :M. Thought* is eminent
imagination, 197 Ap.'!; is internal
action. Seat or, brai:l. Ideas of, arc
changes of state, 89 AS 19; or internal
action of simple cortex, I32 A_19. cf.,
70 04. T. is manifested as a repre­
sentation, wider than speech, 217 n. I.
Abstract T. alone comprehends in­
terior things, 217 n. 2. T. on one
subject alone, effect, ISR K57. T's
are concentrated in a Will, * to which
corresponds actions, T 40 1\30. W. is
the summing up of thought, 139 A39;
conatlls in motion, 13 (i5: c. to ac­
tion, ,6 GII, 157 KI, 159 K4; c. plus
I1vII1g force, 16 GIO. Must contain
£. 142 A3S; £. in, is from desin: of an
enn, 142 AJS; W. has intuition and
love of e., 160-1 K5, 8. Actual W.
def., 15 G9. W. proper, def., '4 G6.
Thought, judgment, W., 140 A~o. In
all 'AI. is intention, 165 K13. 5h., 165
1<16 (man), direction* and vclocity,*
141 A32. W. alone produces no ac­
tion; how determined to a., 161 K8;
becomes a., unless resisted, I41 A23;
would destroy man, 164 K 12. Re·
'traints of, 163 1<11. Resisted by
Providence. how, 142 1\34. 'A'. Ac­
tion; love, W., a., IS G8; 1. desire,
W. a., 160 Ks. Conatus, \'1. (IS G9,
16 GII, CoYresp.) motion, 141 A33,
157-9 1<1-3, 5· W. Providence, God.
Inmost Sensation is intellection, 145
SI. Is from soul, 153 S12; is
first sensation after 5., 140 58. Ob·
jects of thought hinder influx of, IRo
K45. Sensates superior world, spir.
w. Soul alonc sensates (147 SS, ISO
~8), perceives, understands, ill., 149
S8: s. is passive in sensation, l5I 59;
how s. uses sensation, ilL, 152 512.
Sensation J-eQuires a pure inteJligence.
150 58 (below). Intellection or ra·
tional understanding, I4S SI; seat
and Quality of 1., brain. The Soul"
or Spiritual Mind, 170 K28. The
first created S., 67 0 I. ~. is within'
the world or nature, 58 H73 seq.; a
l'Ttemher of heavenly ~ociety, 198 Ap3·
The life, 224, and sun* or man, 170
K28, il1., 17' K29; always shines, 19 2
Kot;. Is seienc(>. law. order. etc., 1C:3
Sf3. Is in intuition of end~, I.~S A'"'':'..
111 ust observe laws, 29 H 7. Is oure
or spir. intelligence, 149 58, 182 K5 1­
274 PSYCHOLOGICAL TRACTS.
PSYCHOLOGY (The Soul)
2; p. i. prevails in, 182 KSI; created
into i., 183 KS3; never deprivecl of i. •
•80 K45; sh., 181 K47; which ever
rules the microcosm, 192 K6S. sleep;
the fount of i., 170 K28, 180 K45 n.,
18r K47. Spurns the occult, 25 H3·
Is form of forms, 148 S6. Is spir.;
the s. within intellect rarely re­
vealed, 140 A29; a s. and eeL, form,
152 S 12; is s., and in its bodily op­
eration, c.• 90 AS21; acted on by su­
perior c. form, 200 ApS; not only s.,
but also nat., 67 0 I. A formative
substance, 67 02, and force, 153 S13;
a highly simple and modifiable s., 6.
H76; the only living, 70 OS, first ani·
mal, 70 04, and sentient s., 147 S3;
not a s. purely simple, 55 H41; 60
H74. Purest essence in body, 78
AS4, sh., 86 AS[6; all in all of b.,
67 02. The first determinant of all
action, .128 A I 5. Alone sensates
(above).' Not a blood, but essence
of b., r06 R[3, 108 R[6. Is it a
unique:: force. .~5 H13, r p 1)resent::-tlve
of universe? 28 H7, 39 H[8, 42 H21.
Admitted properties of, 30 H8. Life
of, consists in representations, 217 n.,
spir. world. Happiness belongs to,
173 K31. Motion cannot be predi­
cated of, 138 A26. Desires of, are
pure loves, 142 A35. S's never alike,
,·ariety. S. as judged by .enses, 25
H2. Wolff on, 29 H7, 56 H42. S. in
sleep, [8[ 1<47. A"imal S. Vegetable
S. is use, 203 Api4. Vegetative S.
def., 67 01. S. in Sac. Scrip. (at­
mosphere, blood). S. after death, 67
01. S. cannot die, 173 K3[, except
spiritually, how, 172 K30, [74 K33.
Mind can be extingui.hed, T73 K31.
S. a. D., still in world and nature,
61 H76, spir. world. State a. D., how
determined. 61 H76-7; is formed in
body, 179 K44. Effigy of hody and
habit.s remain in, how 61 H76; how
acqUired, 45 H25.
PUNISHMENT, reason for, 164 K I I.
Limitations of, [7 G,2.
PYTHAGORAS, r73 K32.
RATIO.- Analogy. mathematics.
RATIONALITY,- def., and how first lost,
Jo H 18. Reasoninlts, orig. of, 189
K60. Psychol. Spiritual. Rational
arfion. R, baJance, freedom. R. prin­
ciples.
RE(;ENERAfION. and blood, 200 Ap9. •
RELIGION. Nat. R., 177 K39; Orig.
and decline of, 2~7. No R. without
understanding and win, 257.
REPRESENTATIONS Corrcsp.
REVELATION descr.. in Sac. Scrip., 22 T,
224, 238; by white horse, 244. God.
REWARDS. [64 KT!.
ROME, descr., in Sac. Scrip., 247. Gods
of, 257.
RULES' Corresp. U"i,·crsal. Proof.
SACRED SCRIPTURE. To I-c ;nterpretpd
by correspondenees, 193 K67; why
wrnnp'lv i.. 2JR: full r.f c'e: ('If l~·l."an
and divine actions, ilL, 248;' allegor­
icat c. frequent in, 193 K67. Simili·
tudes in, J6 GIO type. 11 Spir. sense"
of, J80 K45 n. .. Explanation of,"
252. Teaches only good works, faith.
Rr...elation. See also God (G. and
Christ in S. S.), Last Judgment,
Psalms. Solomon, speec", Spir. World
(heaven, angel). ATMOSPHERE,
BREATH. Ether (234), air, the liquid,
and water, 218; angels likened to e.
and a., 170 Kz8; w. for spirit, 224;
for gentile, 242; for people, 247; for
ether, why, 2[8. Vital breath, 252.
Divine spirit, 170 K28, for heaven,
218; wind, 222, 252; divine force,
221. Soul, 224. BEHIND HER for
non· love, 230. BLOODS, 108 R[6;
for soul, 219, cf., 106 RI3. Abstain­
ing from, a type of soul, 235. CREA·
TION, 229. C. and making, dist.,
2[8. DEATH and life, 239. Gathered
to hi~ neople, 230. Immortality, 235.
FLAME, type that God is witness, 230.
Pools of fire, rep. hell, 242. FLOOD,
a conflict with human race, 221; C.
of, '7[ K29. Date of, 221. The ark,
an oracle, 248, involving future, 245.
F. and Christ compared, 221. JERU­
SALEM, 236, 243. New J., 241.
LA WS AND RITES, ETC., Taber­
nacJe, 232; for Christ's entry into
heaven, 240. Jewish L's, 23 I, R's,
and temple, types of future church,
257 Christian. Ministry, urim and
thummim, 220. Altar, for name of
God, 23 I. "Baptism, 223, 240, 244,
258. Eucharist, 230, 235-8; feasting
with God, a type of e., 231. Circum­
cision, 236, 239, 243; a type of spir.
church, 230. L. of goring bull, type
looking to Messiah, 232; L. of ser­
vants, a t., looking to Christian
church, 231. Passover concerns
church of Messiah, 232; lamb, type
of M., 231; leaven, 237, for sin, 231­
Sabbath, 243; a type of pcrfect crea·
tion, 221;" the true s., 221. Sacri­
fice, manner of, regards ~fessiah, 232 ;
s. of Isaac, type looking to M., 230.
LIGHT AND DARKNESS, 242-3;
d., for deeds, 224. L. represented
with righteousness, 239. LEPROSY
for sin, 232. LINEN, 244. Fine L.,
247. MARRIAGE, love. MEN, Adam
and Eve. Cain·s crime. type looking
to Jews and Messiah, 230; C's exile,
253. Jews. Man. La"e. Propltets.
Melchisedek, type of Messiah and eu­
charist, 230. Noah in ark. for bap­
tism, 240; N's sacrifice. type looking to
Messiab.230. PREDESTINATION,
255. REINS, searching the, 200-[
Ap9-[o. RAIN for doctrine, 245.
ROME, 247. STRANGER. for an·
other religion, 231. NATURE for
cornoreal life, 219 t,,~e. ODOR, 254.
POVERTY,244. SEED for posterity,
2TO. SUN for earth, 213. RE­
BIRTH, 226. STRIVING for willing,
222. SLEEP.244. SUN for earth, 233.
TEMPT.\TIONS. ,pir., 255. TIME."
Ett>rn;tv. for duration of world, 2t9,
last judg., for perpetuity, 2rn. Age,
for seven years. or a generation. 223;
 INDEX.
SACRED SCRIPTUR&
day, 229, and morning, for first a.,
230. Evening, for will not happen,
229. No nighl, for perpeutal ligh t,
242. Old and new,254. WHITE
HORSE for Word, 244.
SALTS, blood.
SALVATION Faith. God.
SCHISMS, orig of, 258.
SCHOOLMEN, 28 H7 n.
life, deL and descr., 227; c. ends,
SCIENCE. Use and necessity of S. and
180-1 K45-6 j the c. understanding,
experience, 257; in exploring nature.
108 RI5, and the soul, 8 W2, 3; to
philosophy, 27 H5, ignorance. Con­
tributions of science, in astronomy J
51 H36; geometry, 52 H37, 54 H40;
optics, 53 H38, 54 H40; physics and
chemistry, 55 H40. S. of Psychology.
S. intelligence, wisdom. Learned
·world.
SELF PRESERVATION, I01,'e.
tion of many things simultaneous~y,
SXNECA inferior to David and Solomon,
217 n. Life of soul after death.
248-9.
SENSATION ,. SENSES Psycll,ol.
SENTIMENTS~"_ del., 190 K61.
SERMON on Mount, 1 I Gz.
SERUM Blood.
SHADE" Light.
SIBYLINE leaves, 50 H33.
SIMILITUDE Type.
SINGULARS Universals.
SLEEP. State of Soul in, 181 K47, cf.,
192 K65. Control of muscles by cer.
and cerebel. in S. and wakcfulness,
127 A 14; animation of cort. gt. in S.
and w., J 25-6 A 123; state of medul­
lary fibre, 147 SS; s. of muscles and
lungs, 127 A14. Why sensation dull
in, 147 SS. Dreams, 24 HI; repre­
sensations of, 193 K67, in Sac. Scrip.,
244· Corporeal S., spiri~ual.
SOCIETY. * God necessary for human S.,
163 K I I. Divine manifested in, J 63
K I I. Ignorance necessary to, 187
K56. Unpleasantness rarely absent
from civil life, 191 K6z. Providence
and laws of S. God. Concord con·
sodates, discord dissociates, 174-5
K34, 36-7, 203 AIJ. Love of God
and neighbor, the first and last bond
of, In K39; L·. and concord, the b.
of, 175 K36. Heavenly S. spir. world.
SOLOMON, PROVERBS OF, the fruits of ex­
perience, 249. Full of correspond­
ences and wisdom in simple £OT'11,
248; more than any other book ill
260. Superior to Seneca, 248. 'N ~t
now appreciated, why, 248-9.
SPACE Form.
SPEECH. descr. as aetion,. 121. AB. How
modulated, 141 A32. S. of ancients
244-5; of diviners, 240. of Goi
Spiritual S. Angelic S. is, purely
spir., 218; and representative, 217 n.
I. The spirit speaks both naturally
and spiritually, 193 K67. Not human
to speak purely spiritually, 217.
SPHEllE Atmosphere.
gels called e. angelic intelligences
SPIRITUAL. The S. within the intellect
d~2 KS(; a'~ of !='hade and niq-ht:
rarely revealed, 140 A2Q. In every­
thing S. is always an admixtnre, 2 I 7,
psychol. (mind). The S. alone re­
stores body, 140 A29. S. things are
exemplars, 183 K53. How to deduce
275
S. truths. S. temptation. Sac. Scrip.
S. circulation, bloods. ::'. Ullng~ .. ,e
types. S. and Natural. Soul is S.
and N. psycho I. S. and N. things,
relation, [84 KS3. Nat., rational.
theological, divine, relation, 158 K2;
n. and r. ends, dist., J 37 A25; n., r.
and S., make three classes, 158 K4,
corresp., wordj. S. and corporeal
a sleep, 178 K42; the c. is muscular,
1T8 A2. Int. and ex. man, deL, 90
AS. I ; divided by an. sp. bloods. Int.
and ex. actio,), Every organic is 5.
and material, 86 ASI5, blood, brain.
SPIRITUAL WORLD. The future life, 18
G13. The inmost sense sensates su~
perior W., 153 512. Avarice denies,
198 Ap3. The S. lire is a representa­
psych 01. Love to God and I. to
neighbor can be separated in S. W.,
18 GI.l. A most pure aura compared
with divine spirit, '70 K28 (below),
and atmosphere. Spirit" of truth
called s. of light, 181 K46. The S. is
the rational mind, 170 K28, psych 01.
S's are above nature, 18.1 KS3. Are
S's simple substances' 56 H42. Speech
of 5's. Heaven. * God is in his feJic·
ity without H., 251 n. God the fount
of intelligence in his H., 180 K45,
204 ApI4; and sun of wisdom, 170
K28-9, 178 K42, 179 K44, cf., psychol.
(soul). H. def., 173 K3I. Is the
end of creation, t 62 K8; manifests
the divine, J 63 K r I. Is within na­
ture, being a heavenly aura, 61-2
H76~7, or purest world, 58 H73,
62 Hn. Heavenly society, def.,
173 K30; love forms, 172 K30,
174 K34; principle of I., in God,
unites, 176 K37-8; sOlll a member of,
198 Ap3; H. called the h. s. of souls,
161 K7, 163 Ku; the universal s. of
souls, 162 K8; the city of God, 30
I17. Delight of H., how given, 61
H76. Heavenly joy, 173 K~I. How
H. possible on earth, 176 K.18. H.
in Sac. Scrip. Represented, 24 r.
Called an atmosphere, sh., 218 (above,
angels); cP.1. paradise. 201 ApI3; the
heavenly Jerusalem, ill., 24 (. (;od'~
promises are types of H., 234. Angels"
are ~oir. intelligence~. 182 KS r ;
created into all their i., 183 KS3.
Why born on carth, 62 Hn. Un·
derstand nature, 183 K5~. SPeech of.
fJ,. in Sac. Scrip. called Jova, 220;
Jehovah, 219; A's of light, 181 K41i.
Likened to atmosphere, 170 K28.
Hell" how brought to man, '72 K 10;
kQls souls, 172 K30; how. 174 K.'.1.
Hatrf'd* separates infernal societies
174 K34; why, 204 Apl4. Evil an:
de~rr., 'S:l KS2. H. representf"d by
pools of fire, 242. Devil, def., 186
l<,~. T. actual, IPIi K,.,; why, 187
T<",6. D's know "f r.od, 165 K'5.
Diabolical, def., 178 K42.
 PSYCHOLOGICAL TRACTS.

SPONT:\:-.lEOUS Action, Brain. 188 K56. T. with falsity, use of,

STATE." Not predicable of God, 138
/\27. Change of 5., necessary to all
action, 133 1120, 138 A27; faculty of,
c. of S. constitutes perfection. 103
R9; not possible without motion (ill.)
133 ...-\20), Auxion and form, 138 AZ7.
State of world.
STUPIDITY.· C., 180 1<.45. and use of,
186 K54·
SUDSTAXCE. Discussion of simple S's
and monads, 56 H42, 57 H73; their
variety, 56 H42; their bemg assumed
as equal to nothing, 62 H78; and
without parts, 57 H42. Slmples .now
all prevalent, 55 H4I. The anCients
on. 50 H34. Nature (Laws). S. of
50:>1 Psychol.; of spirit, Spir. World.
SUN.' compared with Cod as the fount
of light, 180 K45, 204 Apl4; and of
all natural things, 170 K28-9. Rules
universal world, 176 1<38, ttature.
Operatcs by auras, '71 K29. Not the
c. of narkness:, 191 K6S. S, soots.
;; 1 H,16. In Sac. Scrip., 233. S. of
wisdom, Cod. last Judg. Soul as S.
/,s"chol.
SUPERIORS N"'~llrc (laws).
1<64, words. What conjoins univer·
SWEDENBORO P~eudonyms, 22 l~I
'OIly and singularly, 175-6 K37-8.
11. Longs to discover nature, SS H4 0 .
'\im of his Transactions, 48 H3 0 .
Plans for study of soul, 21 H pref..
PS)'cllOl.; why delayed, 7 W I. 22 H
pl'ef. Will write separate Trans.. on
Liherty in soul. 46 l-I27. Examtnes
organs of generation. 6Q. 03; Has
$riven entire ~heet to flmd In co~·
poreal fibre, 84 AS,~. P~I~pose In
writing 0., 67 01; In wntlO~ AS.
77 :\S~. Eager to found a ~n~vel sal
matltesis, JO W~; why llnwl111Og. to
proclaim u~e of, 10 W:\. Df"~lres
189 K60, 190 n., ignorance. Requi­
sites in search for, 7 seq., W [ seq.
Test of havinp found, 9 W3. Two
modes of proo of, des cr. ill., 162 K9.
Why hated world (state).
TYCHO Brahe, 52 H36.
TYPE. See also Sac. Scrip. T. repre.
~entation, harmony, Corresf'., ill. in
Sac. Scrip., 242. Everything in na­
ture a T. (203 ApI4), image and
likeness of spir. things, 18.1 K53.
World filled with T's, 193 K67; the
representative w., corre.'if'.: w. merely
symbolic, 201 Aplo. God seen only
in T's. Image, def., 186 KS;;, idol­
atr.v; all thlnilS reoresented by i's,
why, 217 n. T. i likeness, examplar,
183 K53, def. and di"., ,62 Ko; rules
as to, 192 K67; e's def., 183 K53.
UNITE;'" deL, 175 1<35. conjoin.
UNIVERSAL. The U. must have its sin­
gulars, why called, U., 176 K.l8; s's
assumed for V's, 191 K63; reduction
of s's to V's, 184 K5d; rules as to
s's, U's, particulars and generals, 191
ore£.
U. Matllesis.
USES are ends: are souls of veget. king­
dom, 203 Ap14.
VARfETY the perfection of nature, 91
AS22; in man and among men, 91
,\522. In souls and bloods, 112 R21­
2. In an. sp., and cort. gl., 90 AS22.
For the existence of entities and
ideas, etc., a mingling of opposites is
necessary, ill., 180 K45, 204 Apl4,
18 4- 1 9 0 K54, 56, 57, 59, 60, 62;
'90 n.
VENERY· L01.'es.

preVil lfnce of love to God. 1 7f) . K3~. VOLUNTARY motions, 44 H23. V. GC·

S. and Pre·estab. Harmony. Ann In lions.

confuting, 34 H [ t . Will not take
~irlf"('". or :l.~~.ml(·. in Of-cler to ref\lte. ,¥ I LL' P s)'cllol.
26 H5. Does not wish to go into de­ WISDOM· is purely divine, J 70 K28,
tails or entirelv oppo~e. 36 H 14; bllt Cod. Goodness pertains to. 182 K49.
merelY to sho~v occult qt1alit~· of P. So. Use of, 18, K48, 202 A 1)1 3. W.
H., 36 H '4,43 HZ2. Would willingly descr. in Sac. Scrip., 223, 249, 255­
helieve if it were men"lv a matter of 6, 260-', Solomon. Scie1lce, intelli­
faith, 36 HI,1. AFks parnon for wi~h· gence, W. dist., 253; i. and W., dist.,
ing precise definitions, 35 H 13. Per· 138 .-\26,' cOTTesp.; hinderances to i.
ple):("d, 37 H 16; cannot comprehend, and W., 181 K46. W. not possible
46 H25-6. Cannot applaud simples, without unwisdoffi, 180 K4S, 204
" H4" CO'l1pell,d to reject, 38 Ap14; "i'oriel)'; C. of unw., 180 K45,
H (7. Not onlv tears down but also 204 Ap'4.
'~'OLFF praised, 54 1'39. Ps)'chol.
huild. up, 48 H30.
WORDS. Use and def. of terms, '59 K4.
SYLLOCIS'-f. 23 Hr.
\V's are representations. 244; are a
SYNTHETIC Anal~rtic.
chaos embracing infinities, 261. Su­
perior nature rises to sphere of more
TEACHING, two methods of, A"alytic.
lIniver~al words and eminents, 196
TF.~fPTATIOl\'Spiritual.
Ap3. M' ere words, of no use to un­
T"RMS r·Vords.
derstanding, 46 K26. Spir. truth
THEOLOGY. I 58 K~. 4.
learned bv transoosition of W's,
TUf.MIS, 8 W2 no, 41 H20.
corTes!'. Classes of W's de!., 158 K2,
TUOUGHT* P.nchol.
4: rules of, corrcsf'. One natural
TRUTH. * The subject of intelligence,
word may be rendered by many splr.,
182 1':5°, 189 1'58. Effect of pmc ~n<1 the reverse, 174 K.l.l. Nat. W's.
T's on understanding, 18<) 1(59· Action,'* 157 K2. Beauty,· 173
Power of. to convince, 27 HS. How 1'31. Clear," t91 K6,1. Conatus,'
spir. T. may be educed from n~lt .• 27 i57 K2. Conjunction" (17;; K.1S)
lIS, ill., 202 .'\1'13. Good POSItS T., and connection, 17Z K31. Destruc­
 INDEX.
WORDS (Nat. W's)
tion,· 174 K33. Direction,· 165 KIS.
Effect· (161 K7) and principle" of
effecting, K8. Harmony,· 172 KJI,
175 KJ5. Inertia," 166 KI8, 182
K49. Object" and clear, W's of light,
191 K6J. Pervert," 17J KJI. Posi­
tive,· 186 KSS. Shapeliness,· 173
KJ I. Animal W's. Action," 158 KJ.
Concord,lI consociate,* 175 K35; con·
cord a rational W., when, 175 KJs·
Delight· is of animus, 17J KJ I.
Have evil effect" on, 17J KJI.. Life,
170 KJo. Sluggishness," 166 K'8.
Unanimity," 175 KJ5. Rational W's.
Affirmative,· 186 K55. Concord· and
unanimity,· 172 K3I; c. as a virtue,
175 K3S. Determination* and inten­
tion, tI 165 K15. End· and effect­
together, 161 K7. Intelligence,· 170
KJo. Joy," 17J KJI. Pleasant," (as
to good), evident· (as to trllthL J9I
K6J. Thing," ,82 K49. Spiritual
W's are occult qualities, 193 K67;
involve universals, 218. Controver­
sies from ignorance, of. 218. Con­
demn," 17J KJI. Good," 172 KJI.
INDEX OF AUTHORS CITED.
ARISTOT:"E, Cod., ,61 K8. Di,·. Sap.,
184 K53. Not. Aus., 16, K8. Part.
An., 161 K8.
GEMELLI CARERJ, VO)!. du j'donde, 259.
HEISTER, Anat.. I f;l R2~.
H'PPOCRATES, De Gland. 8J ASI2.
HORACE, Ars Poet, 5J HJ7. Odes, 5J
HJ7.
LEEuwENHoEK, 97 R4.
MALPIGH I, De Bombyce, 8 WJ. Pul. in
Ov., 86 ASI5.
QVID, Hcroid, 21 H pref. Metam .. 52
HJ6, S8 Hn
PIN'CELLUS, PlJil. Mund. Symb., 242.
SWEDENBORG .
.. My transactions," 44 H2J.
(Trans. IJ (E. A. K.)), 77 AS3 n.
., Above," 78 AS4, 80-1 AS8-9·
(Trans. III (Fibre), 77 ASJ n., 84
ASIJ. .. T. on the F.," 86 ASI6.
n T. on the F's," 7S ASI. HAbove."
78 AS4, 80-1 AS8-9. "Docl. of
Forms," 109 R17.
277
Happiness," is of soul separate from
body, 173 KJI. Intelligence,· 170
K28. Love, 172 KJ I, 175 K3S.
Lovely" and unlovely," 18~ K55.
End," 16, K8 and Providence· belong
to God alone, 157 K2.
WORLD· is merely symbolic, type. The
representative W., 160 K6, 162 K9.
God man, W. Harmony sustains,
174 KJ4, Society. Duration of W.
Last Judg. W. and nature, 167 K2I;
analogy, K22. Learned W. Modern,
compared to ancient, 51 H,35-6; m.
learning praised, S4 H39. 40; ffi.
philosophy has hanished the soul
from the \V., 58 H7J-4; mostly errs,
why, 57 H72. Nature still concealed
from, 51 HJ5. State of W. Why
truth is hated, 183 K52, 188 K56.
Altitude of W. to sayings of Christ.
elc., 249, 250. S. of W., if all had
love to God, J 76 KJ8.
WORSHIP, God requires, why, 249 cnd.
Degenerates, how, 257. Use of
prayer, 25 I; of rites, 257. Hero W.,
orig., 257.
Trans. on the (An.) Spirits, III R21.
Trans. on the Soul, 46 H27.
Proposed Trans. on .. NIechanism of
Body and its motions," 44 H24.
Hieroglyphic Key, 170 K28, 179 K43,
180 K46. "Key to Nat. and Sp.
Arcana." 199 1\»6. .. Treatise on
Cor!"espondence/' 198 Ap5. "Vo·
cabulary of e's," 20l ,",PTO. •. DOCL
of Representations (201 Ap12) and
Correspondenees," 200 ;\1" o.
H Chap. on Liberty," 164 Kl I.
"Passages on the Soul." 181 KJ.7.
" Paragraph on the Will," 157 K2.
Passage on the W.," ,61-2 K8.
(I
(Codex 36), " Free decision," 256.
(Rational Psychology), ,68 K25; 170
K28.
(Worship and Love of God), SS <,
176 KJ7, ,81 K48; 65g., 180 K45.
WOLfF. Cosmol., 158 KJ, .6,
K8. O"t.,
56 H42; 62 H78. Psyclrol. Rat..
28 H7, J5 HIJ, 42 H21, S6 H~2.
 PSYCHOLOGICAL TRACTS.

INDEX OF SCRIPTURE PASSAGES.

NOTE: The references are arranged. according to the order as given. in the English
llible dated 1599. ThIs was the edItIon owned by Swedenborg. It Includes all the
Apochrypha.
GEN. REF.-II G2 seq.; 16 GIO; 170 K28; 171 K29; 179 K44; 158 K3.

GENESIS. 21 231; 1-7, 8. 231. JOSHUA.

I 4, 10, 12, .8, 21, 25, 22231; 29. 30. 31, 231. 10 13, 23~.

~:1I8; 65, 8, 12, 19,23, 23 '31. 22 16, 17. 246.

31,230; 6,8,14,218; 24 245; 8, 232; 10, 17.

220.
7, 219; 26-7, 218; JUDGES.
25 3-9 seq'J 232; 16,2 1•
[31]. 17' H31. 22, '48. 2 I, 21g.
2: 3,4,218; 7,220,25 2 ; 7 13. 14. 246.
9, 17, 253; 2I, 23, • 6 '3'.
'7 23'. '45· 9 8-21. '46.
244; 24, 21 9.
3 t, 244; I, 7, 12, 22,
28 232 bis; 245 bis; 30,
~20. I. SAMUEL.
253; S, 253; 15, 24,
245; 19. 2 19. '9 '3' bis; '45 bis; '48. 99, 11,221.
30 232; 245; 248; 18, 17 35. 36. '46.
.. 10, 219; .6, 253·
19, .20, 21, 24, seq.,
6 6, 253; 17. 220, 25 2 .
74, 23, 219; 11, 19, 30, 3 I, 3 2, 33, 34, n. SAMUEL.
218; IS, 22, 220, 252.
seq., 39, 232. 22 7, 233; 16,220,
9-18,
32 10-1 S, 232.
8 15,16,219; 20,230. 252; 29, 222.
33 20, 23, 232.
9 4, 219; 9, 219; 12,
21g. 34 29, 35, 220. I. KINGS.
II 1-10,245. 3741'3'; '45; '48.
40 '3'; '45; '48; 34­ 8 I I, 12, 222; 52, 233·
14 18, 19, 230. 17 21, 252.
38, :120.
IS 9, 10, 1,,18,230; 22, 19 I I, 12, [3, 222.
21g.
LEVITICUS.
16" 10, 13, 219; 13,
I I, 248; 14, IS, 16,
n. KINGS.
'3°· 6 17, 222.

17 7, 8, 219; 1 I, 14, 23, '45·

~ 24, 230.
16, 17, 232, 245. 19 21, 30, 246.

18 It 2, 219; 2, 3, 13,
4 2 seq., 232.
21g. 5 & 7 '3'· I. CHRONICLES.
21 17, 219. 8 8, 220. 28 9, 222 .
.. '3°; [I seq.J, 17 GII. 9 23, 24, 220.
25 22, 245; 26, 245. 10 18, 19, 20, 232. 11. ESDRAS.
'7 11-18. '45· '3- 4 '3'·
32 24-29, 245; 24, 29, 17 ' 10, 11, 14, 221, 232. 6 4. 218.

30 , 21 9.
24 1-5, 221.
3S 2, 3, 230. 25 1-5, 8-14, 221. ESTHER.
37 7. 9. '45; 34. 230. .6 34. 35. 43..... 10 6-18. '46.
40 9- 2 3. '45.
41 1-8. '45. NUMBERS. PSALMS.
49 4, 247; 9, 10, I It 12, 6 245; 25, 26, 221. 2 I,222; 4, 5. 233·
14, IS, 17, 18, 247; 8 7, 20. 21, 232. 5 [ I , 222.
19, 20, 21, 27; 24, 9 12,23 1 ; 13,233; IS, 8 I, bis.. 222.

'48; 29. '30. 16, 220. 10 12, 233.

11 17, 25, 26, 29,221. 11 4, 233·

EXODUS. 12 8. 233. 18 S, 7, 8, 9, 10, 1 [, I2,

219; 2, 3, 219; 2, " '3 24. '48. 233; 15. 234·

219; 5, 231; 13, 14, 24 3-10, 248. 33 5. 6. 18. '34­

220. 27 21, 221. 34 16. 17. '34·

4 16. 21g. 35 I, 2. 3. '34·
7 2, 219. DEUTERONOMY. 36 7. '34; 9 . . . . .
12 231; 4-14, 21-8, 43, 1 35, etc.. 233. 51 7, 10, 17, 234·
44. 46. 48. 23 . 4 12, 16. 17, 18, 19,24, 68 .6 seq., '53.
' 231.
13 231; 2, 12. 13. '33· 74 2, 11, 14, 234·
14 21, 252. 7 '33· 75 8. '34·
IS 3, 6, 7. 12, 220: 8. 8 3. '33. 80 I, 234.
10, 220; 8, 252 bis. 12 23, 24. 221. 82 I, 6, 234.
18 12, 231. 30 15, 18. 20, 221. 84 2, 10, 234 bis.
19 6, 220; fO, 14; 12, 31 18, 221. 8g 6. '34.
IS, 231; 16, 17, 18, 32 2, I I, 33. 245. gl 4. 235; 13. 246.
220; 21. 24.231. 33 6, 247; 26, 27, 221. 94 9. 235·
20 4. 24. 25. 26, 231. 38 '33. 104 '4g.
 INDEX OF SCRIPTURE PASSAGES.

105 I, 2, J, 4, 5, 249; 2, DANIEL.

7 41. 49. 229·

J, 4, 30, 222.
2 22, 222; 31-J6, 38
85 seq., 229; [5 seq.l.

113 I, 2, J, 6, 222.
seq., 246. II G2; 16, 229.

12 9 3. 24 6 .
4 11-17,20-27,246•
10 30 seq., 22g.

135 17. 235·

7-8 246.
12 J9, 20, 224.

136 260.
9 IM, 235; 21 to end,
13 6 seq.} 14, 20, 21,

'39 16. 235.

24 C•
22g.

144 7. 24 2 .
14 16 seq., 229.

147 IS. 235·

JOEL.
IS 4 seq.} 8 seq., 11

I 4 seq., 246.
seq., 22g.
PROVERBS.
16 I seq.} 8 224; 13,

2 3, 4, 5, 6, 260.
MICAH. 229; 19 seq'J 229;

3 5. 6. 7. 260. 7 9. 224· [19 scq.l, 18 G13.

23 9. 249·
r8 2 seq .• 10 seq.J 229.

26 12, 260.
NAHUM. 19 12 seq., 22g.

20 9 scq., 229.

I I. 6, 236.
22 29, 30, 236.

ECCLESIASTES.

:I 13, 14, 223.

ZACHARIAH.
JOHN.

5 7. 26,.
I 24g.
I I, 4, 5, 224.

12 2-8, 235.
4 1.249·
2 J9, 20, 21, 224.

5-6 249·
3 3, S, 7, 19, 20, 224.

WISDOM
12 I, 252.
4 11, 13,14,224.

OF SOLOMON.
6 32. 33. 34. 35. 48­

2 22, 235.
MATTHEW. 52. 53-59. 62. 63.
5 r8, 19, 20, 235.
5 8. 253· 236.
6 12, 13, IS, 260.
5-7 11 G2.
7 38. 39. 224·

7 25, 261; 26, 223; 28,

6 2, 3, 256.
8 12, 224.

261,
7 [d. 17 G12; I. 2.
9 5. 224; 39. 224·

12, 249; 24 seq., 228.

10 I ' scq'J 229; J4, 35,

ISAIAH. 8 11, 12, 22, 223.

224·

I 18. 223.
11 25, 256; 27. 253; 27,
12 35. 36. 46. 224.

5 2-12. 20. 228.

25 6. I ~ I seq .. 22g.

6 I-g. 235.
13 [3 seq.), 11 G2; 3
16 25. 22g.

30 26, 223.
seq., 228; I I, 12, IJ.

37 22. 31. 246.

14, 15, J6, 256; 19
ACTS.

47 I. 246.
seq., 228; 24-3 J,
2 2, 3, 4, 223.

60 19, 223.
228; JI, J2, 228; 33,
10 11-17, 246.

228; 37, 228; 43,

11 5 seq .• 246.

JEREMIAH.
223; 44. 45. 4 6 • 47.
15 20, 29, 235.

48. 228.
[17 28. 139 A27.]

I IJ, 13, 246.

15 [. d. 152 S.2.

9 26. 236.
16 18, 19, 228.

17 I, 236.
ROMANS.

18 8. 9. 228; 18. 228; I 19-20, 167 H24; 20,

Ig 236.
23 seq., 228.

33 5. 223·
2 J, 22, 23, 2S5.

Ig 5. 6. seq., '235.
2 15, 2SS; 19. 224.

42 18, 223.
20 1-17, 228.

44 6. 223.
243; 26. 28. 29. 236;

21 33, 228.
29. 243.
46 19. 20. 246.
22 I seq., 228.
3 13, 236; 29, 236;

23 25, 27, 228.

[28), ". 12 G3.

EPISTLE
24 45-5'. 228.

OF JEREMIAH .•
5 3. 4. 5. 255.
25 [I), 11 G2; 1-13.
6 4, 5, 6, 236; J9, 243 •
• In the English. this '4-3'. 228; [IS seq.l,

epistle is printed as the 7 4. 236.

11 G2; 28, 29, 256;

8 2, 236; 23, 39, 2S5;

last chapter of Baruch. 31-46. 228; [36 seq.),

223. 35. 236.

I 2, 11 G2.
9 33. 237·

26 12, 26-30; 29, 235.

10 4. 237. 243.

LAMENTATIONS.
28 3, 223·
118, 10, 224; J6, J7,

I IS, 223.
18, 23, 24, 237.

2 4, 223.
MARK.
12 J, 20, 237.

4 11, 223; 20, 252.

I 8, 223.
13 J 2. 225. 243.

3 11, 16, 222; 12, 228.

15 27. 225.

EZEKIEL. 4 2 seq.• 228; [3 seq.J.

246. I I G2; J 6, 222; 26

I. CORINTHIANS.
13, 223.
seq., 228; 31, 228.
119,20,21,25. 26,27,
6 12, 223.
12 I-10, 228; [41 seq,].
2.R, 2,c6: '9, 20, 21,

7 8. 223· 17 GII.
261; 25.225.

9 8. 223·
14 3-9, 235; 22 seq.) 25,
2 4. 5. 6. 7. 256; 5.
17 246.
236. 261; 10, J 4. J 5, 225.
20 8, 21, 223.
3 I, 225: 9. to. 11, 12.

3 0 15, 223.
LUKE. 229; 9. 16. 256; 16.

37 9. 10. 253.
6 [37].
seq.; 43
'7 G12; 4 1

seq., 228;

'7. 23": rn. '7. 22,

39 23, 24. etc., 253.

23. 256; 18, 19. 20,

44 7. 9. 236. 4 8 • 49. 229·

256; 19,20,261.

280 PSYCHOLOGICAL TRACTS.

7, 237. bis.; 8, 237. 8,242; 8,9, 10, IT, 13 10-15, 241; If, 244.

1 I, 225; 15,' 237; 11, seq., 226; 14. 243;

17,254; 19,237,256. 28 to end, 226, 240. JAMES.

7 14, 237· 6 10, 14, 15, 16, 17, Gen. Re!. 12 G3.
99,247; 11,225· 247· 1 17, 226, 244.
10 1-4, 237; I I, 243;

13.255; 16, 17.238; PHILIPPIANS.

1. PETER.
16. 17. IB, 243; 21, 4 3, 240.
238. 2 4, 6. 7; 5. 240; 5, 9.
I1 3. 4. 7. 8, 23-29, 238. 244; 9, 226.
COLOSSIANS. 4, 12.226; [20], 21,
'2 12, 14, 27. 237·
"'38,225; 12,238. I J, 2, 13. 226; 18, 244; 20, 2t, 240; 21,
14 27. 28. 243· 240. 24°·
15 8. 254; 44. 46, 47. 2 10, 17. 240. 2. 3. 14, 240.

256; 49. 238.

16 20, etc., 238.

1. THESSALONIANS. I. JOHN.
5 5, 226; 5. 6. 7, 8, Gen. Re!. 11 G3.
11. CORINTHIANS. 243; S. 6, 10, 26, 1 2. 5, 7, 244; 5.6,7,
IS, 16, 254. 226. 227·
3,238; 7,8, TO, 11, 8, 9. ". 244.
:125; '3. 14. 15.. 16. II. THESSALONIANS. 6, 7. 8, 240.

238; 18. 239. I 8. 243.

4 4. 6, 225. 243. 254; n. JOHN.

10, 11, !2, 239: 16. 1. TIMOTHY. 8, 9, 227.
10, 11.
226, 254; 17,254· ~ 2. 12, 240.
5 17. 2 54. 6 16, 226; 20, 21, 261. JUDE
6 16. 224. 239. 243. 13. 227.

7 10, 11, 226, 255.

II. TIMOTHY.
8 2, 261. REVELATION.

9 I I. 261. 2 14, 248.

3 7, 261. I J 2 to end, 247.

10 4. 239; 4. 5, 255· 2 7. 24 1 ; 11, 244 ; 17,
If t, 2, 3. 250; 14.2:38;
TITUS. 24 1 ; 23, 200 Ap9;
15.239: 16: 238. 201 Aplo.
12 2-8, 25~. 5. 256; 5, 6. 226.
5. 24 1 ; 12, 241, 244 ;
17. IS. 244 ; 21, 24 1.
GALATIANS. HEBREWS.
4 2. 3. 4. 24 I.
2 7. 239· I 3. 227, 24° ; 7, 227· 5 242; 8, 244.
I. 22, 23. 24. 25, 26 3 2, 240. 8 4. 244·
seq., 239; 25, 26, 4 2-9. 9. 1O, 11, 227 ; 9 247 bis.
243· 9. 10. 243 ; 14. 15, 17 6 to end, 247 ; IS,
r6-:q. 227; '7. 22 240. 247·
seq .. 256; 23. 239. 5 I-fin; 6. 10, 240. 18 21, 22, 23, 24. 247·
227; 8, 239. 6 19, 29. 240. 19 8. 13. 16. 244 ; 8,
7 240 ; 26, 244· 247·
EPHESIANS. 8 5, 243· 20 14, 15. 24 2 .
I 2, 242; J. 242; 14, 9 240, 244· 21 24 2 ; 8. 22, 23, 24.
243· 10 I, S sep., 24 1 ; 3, 25. 242 ; 22, 23. 25.
'2 20, 2T, 22, 239. 244· 244·
4 J 2, 15. 16. 239; 22, 12 22. 24 1, 244 ; 29. 22 5, 242• 244 ; 14. 241;
13, 24. 226. 227· 16, 17. 24 2.
 Corrections
OF THE LATIN TEXT OF

HIEROGLYPHIC KEY.
NOTE.-The only edition of the Latin text of HIEROGLYPHIC KEY, is that pub·
lished by Robert Hindmarsh. London. 1784. This edition was based on a MS.
copy of the original. but a comparison with the autograph revealed many errors.
The comparison was made by the REV. JOHN R. BOYLE. who published his re·
sults in a pamphlet, entitled "Collatio (etc.) HUlli, 1882."
The following corrections are based on a comparison of the printed work with
the phototyped MS; they do not include corrections in spelling (ae for oe).
punctuation, or capitalization, of which there are very many.
p. 4. 1. 14 and 29. For ve; read et.
I. 17. U hinc read turn.
l. 28. animalium read animalium et.
I. 29. vel read et.
1. 35. naturales & read naturales.
I. 3. inf. & read etc.
p. 5. I. 3. dicitur read dicetur.
I. 9. qualis est read qualis.
I. 23. Quod read Quae.
l. 27. sin read sell.
I. 5. into purum read parum.
p. 6. I. 4. promtitudo read pronitudo.
l. 17. sed confc.r read confer.

soIns I would read salus.

I. 11. inf. est & read e~t.

I. 8. into consentiunt read consentient.
p. 7· I. 10. efficiens operatrix read operatrix et efficiens.
I. IQ. in actionem apertam read in apertam actionem.
I. 20. sicut read suot.

resistcntia read resistentiae.

I. 9· i1lf. Libertat. read Libertatem.

p. 8. I. 7· Theologiae read theologiee.
J. 8. in/. respiciamus read respiciamur.
I. 7· in/. sumunt read SUffiuntur.
J. 2. into quum read quare.
p. 9. I. 7. sunt read foret.
I. IS. forma read formae.
p. 10. I. 16. Rom. read Roman.
I. 18. sunt read fecit.
I. 26. m.h.e.a. read m:h:e:a.
I. 28. ~aepius facta read facta.
I. 7. inf. hinc read turn.
p. 1 I. I. 10. In left margin read N. B. Also p. 12, I. 7·8. inf.; p. l' I. 22-3;
p. IS. I. TO; p. 16, I. 9, inf.; p. 17. I. 7, inf.; p. 18, I. 23; p. 20.
I. 6.
I. 12. For amplius read ampl1us sapientia.
I. 16. U exponi read exponere.
I. 12. inf. redit read recidit.
I. S· into beneficae read beneficio.
J. 3· into vera read vero est.
p. 12. I. S· Solis read "olus.
I. 24· respuat read repellat.
p. 13· I. 13· in read ejus.
I. 20. animi separati read animae separatae.
I. 30. destrui potest read potest destrui.
J. 9· it1/. confirmentque read conserventque.
I. 4· into consecrasse read consociasse.
p. 14· J. 6. essentiae read essentia.
I. 12. per read perque.
I. 12-3· jucunditas ct harmonia read harmonia et juunditas.
I. 16. Quibus read cui.
1. 18. Exempl. read Exemplum. Also p. 1 s. J. 4. and 32; p.
24. I. I.
 1. 21. animas read animos.
1. 8. in!. conjugali. read conjugialis.
I. 7. in!. 2 read 3.
I. 6. in!. 3 read 4.
I 4. inf. sui ae€,!ualibus assimiletur read fere aequalitas as"
similitur.
1. 2. in!. et jam read etiam.
p. IS· 1. 14. pincipium read principium.
1. 22. mentis read mentes.
1. 23· animas read animos.
1. 30. amores read am ores ita.
p. 16. 1. 9. contingenter read contingentes.
I. '3· sing\1larium read singularum.
1. 20. U substantiae read substantia.
1. 21. expellet read expellitur.
1. 22. Exempl. read Exe.
I. 8. in!. num read n":.!m malum.
p. '7· 1. I. Umbra, ignorantia. read Ignorantia, umbra.
1. 'S· If quoque read QuisQue.
I. 24· .. circumfundetur read circumfunditur.
1. 12-10. in!. In ldt margin a perpendicular line. A!so I. ";4' in!.
1. ult. insania read insaniae.
p. 18. 1. I. yid. read confer.
1. 4· refiectionem read reflexionem.
I. 12. ametur read operetur.
I. S· in!. investigat read investigatur.
p. 19· I. 2. quae subjectum read Quia subjectus.
1. o. Jl1narE'~ rfad lunaris.
p. 20. 1. 6'7. naturalia ad spiritualia read spiritualia ad naturalia.
I. 17· essentia read existentia..
I. ult. diaholicum read diabolus.
p. 21. 1. 7· quo read quae.
1. 8. negativum & inamabiJe read negativum, inamabile.
In tC"rtia c1asse non detur aliud affirmativum et
nel1ativum Quam amabile et inamabile;
1. 12. naturales read materiales.
1. IS. sensot'ia "('od sensoria seu.
I. 20. vitiumque idem significant read utrumque idem sig..
nificat.
1. 22. quid umbra . sed read sradum eju8 seu.
I. 23. Cl ei read ej us.
injice hinc read usque . tunc.
I. 25. unde read verbo.
1. 26. distinguerentur read distinguuntur.
I. 27. sic read (2) sic.
1. 33. Quis read opus.
1. 34. u, affirmatio read affirmatione.
1. 8. in!. ~unt read nihil foret.
I. 7. in!. foret read foret ntllla.
p. 22. I. '7. videntur read videtur.
p. 23· I. 1'5. Crossed off hy the author.
1. '9. For inamoenis read amaenis.
I. 9. in!. " est read e~t. Quod.
p. 24· I. 19. consummatus read consumatus.
1. 20. (I) read (I) Ipsa.
I. 24. & read cogitationem et.
1. 25. deinceps read denique.
1. 26. Secunda read Secunda.
I. 29. Tertia read Ter/ia.
1. 32. Quarta read Quar/a.
I. 3. in!. influxuf; read fluxus
p. 26. I. 6. in;. voluntas read voluntas. Ex. '7.
p. 27· I. 2. in!. & read vel.
p. 28. I. 12. efficere, agere gignere, creare read age re. af.
ficere , creare, &ignere.
P·30. I. '3. versus read ventS,
I. '9. crimen, culpa read culpa, crimen.
1. 2"". 4. flnirit\1S read DivJnus spiritu~.
I. ult. Natura, vita, humana read Naturae, vitae. humanae.
p. 31. I. 17-8 Should 'be placed after line,.I. 21.